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I. INTRODUCTION.
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Question 1. WHAT are we to understand by figurative language?
Answer. It is the representing of one person or thing by another, or by some similitude. Bread and wine are
used as symbols to represent the body and blood of Christ sacrificed for man. And the act of eating is taken figuratively
to denote the exercise of the Christian faith.
Q. 2. What is the benefit of figurative language?
A. To represent an abstract idea by a sensible sign, or a thing less known by one better known, is a familiar mode of
communicating instruction. There is a great analogy between many different things; -- between things in the natural,
and things in the moral worlds. Men form a more ready acquaintance with things in the natural world, than with things
in the moral. Hence objects from the former are often taken to represent things in the latter. Also historical events
are sometimes represented, with beauty and force, by figures and allusions.
Q. 3. How long has figurative language been in use?
A. From the earliest ages of the world. The use of it originated in the simplicity of the earlier stages of society;
and in the analogy, which was readily perceived to exist between different things. Familiar objects and properties
belonging to one species of things, were used to represent those of another.
Q. 4. Has this practice been very prevalent?
A. It has. Some nations have been more abundant in the use of it than others. But much of figurative and
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symbolic language has been used in all ages, and nations, from the rudest, to the most refined stages of society.
Q. 5. What was the necessity of adopting this kind of language?
A. Before the invention of the alphabet, and of literal writing, people had no way of recording, their mental
conceptions, but by adopting figures of familiar things. Hence the custom of writing by pictures and images was adopted
from necessity, in early times. These were improved to more significant hieroglyphics and symbols.
Q. 6. But was not this a very loose method of communicating instruction; especially before the invention of literal
writing, by which the true sense of symbols might be defined, and transmitted?
A. It was indeed; and we naturally conjecture, that unhappy consequences followed, from erroneous constructions of
symbols, transmitted from patriarchs.*
Q. 7. But if symbols are capable of exciting wild and dangerous conjectures, is it not a sufficient objection against
the propriety of the use of them?
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* It is not unnatural to suppose, that the wild mythologies, fables and idolatries of the ancient heathen, had their
peculiar complexion from a wrong and fanciful construction of symbols, transmitted from ancestors. Symbols, designed,
perhaps, to commemorate important facts, such as are recorded in holy writ, might have constructions given them, which
were wild and erroneous; and such as opened the flood gates of fanciful errors, and wild idolatries: -- Such for
instance, as the following: -- The worship of the serpent, which was so leading a feature in almost all the idolatries
of the ancient pagans, might have originated thus: -- Some pious patriarch, to transmit, in the most correct manner
within his power, the true history of the fall of man, through the instrumentality of the serpent in Paradise, drew
a picture of the serpent upon the fruit tree, in the act of seducing our first parents. They likewise might be presented,
in picture, as under the tree, receiving the fruit from the serpent. This symbolic representation might in process of
time (being attended with no literal explanation) suggest to the fancy of an uninformed posterity, that the serpent
there was a god, dispensing his favours to our first parents; who were receiving the bounty; and adoring the giver.
In like manner other symbols, -- of the flood, of the ark, of the dove, and of other things, now on sacred record,
might be misconstrued; and hence might originate many of the wild theories of the ancient pagans. Various of the radical
points in their mythologies are capable of being fairly traced to the events recorded in the history of Moses.
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A. The use of symbols has, in fact, obtained from the beginning. It is too late to object to the propriety of their use.
Our part now is to adopt the best methods to understand, and to improve them. Since the improvement of literal writing,
men are not so much left to their own wild conjectures, as were the ancients, relative to the sense of symbols. Their
sense is transmitted, and better understood.
Q. 8. Was not the use of symbols discontinued, after the introduction of letters?
A. The Egyptians, though they are said to have invented the alphabet, and to have made the first use of literature; *
yet they continued to make great use of their hieroglyphics, a kind of picture-writing, by them invented, and improved
into significant symbols.
Q. 9. What reason can be assigned for this?
A. It afforded them a pleasure, as we may believe in exercising their inventive curiosity, and in prying into the
properties and analogies of things. And they probably took a degree of pride in wrapping up their knowledge in vehicles
both curious and mysterious. Whatever were their motives, it is a fact, that the ancient Egyptians did cultivate, with
great diligence, the hieroglyphical species of writing; and this even after their use of the alphabet, and literal
writing.
Q. 10. Did other nations do the same, and use the language of figures?
Ethan Smith, A Key to the Figurative Language Found in the Sacred Scriptures,
A. They did. The antiquity and fame of ancient Egypt probably excited a veneration for this their practice in
neighbouring nations, and to a distance. Hence
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* Some suppose the alphabet and the art of literal writing, to have been supernatural, and of divine origin; and they
attribute but little to human agency in the invention of them. No doubt the rich blessing of the alphabet, and the
origin of literature, is from that Father of lights, from whom cometh every good and perfect gift, But the question is
concerning the mode, in which it was given. Relative to this, I must confess myself not fond of multiplying miracles.
The temporal gifts of God usually come through the medium of human invention and agency. Perhaps the blessing of letters
did thus. If it were of human invention as some great authors believe, this derogates nothing from the sentiment, that
it is a rich gift from above. For "the preparation of the heart in man, and the answer of the tongue, is from the Lord."
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the learning of early times (which proceeded from Egypt) was much tinctured with the hieroglyphical character, or
abounded in figurative language. What was at first adopted from necessity, was afterward retained and refined, to
add embellishment. and force to language.
Q. 11. Did the learned, of those and after times, make great use of figurative language?
A. They did indeed. And it became the pride of the wise men of the east to exercise their own, and each others capacities
with questions, involved in this form. Even the Greeks in after ages, and the Romans caught this manner of symbolizing
their mental conceptions. And much of their writings appeared in the garb of the old Egyptian hieroglyphics, and of
symbols. Vast use they made of figurative language.
Q. 12. What alteration took place, in relation to the use of symbols, after the introduction of the alphabet, and
literal writing?
A. Symbols, instead of being presented in their own figure, as in the writing of pictures, were exhibited by letters
and syllables; for instance, the name of a lion was written; instead of his picture exhibited. And so of other symbols.
And the use of symbols became more perspicuous and intelligible; as particular and literal descriptions might attend
them, and render perspicuous the subject, in which they were found.
Q. 13. What is to be inferred from these remarks, relative to the use of figurative language by the ancient people of
God?
A. It is no wonder, that the Israelites, who spent several centuries in Egypt, during the minority of their nation,
should learn, and adopt the use of figurative language. And it is no wonder, that the prophetic stile, afterward adopted,
should abound in symbolic imagery.
Q. 14. Would the writers of the holy scriptures be permitted to use figurative language in this sacred book?
A. The inspired penmen were led to record their sacred conceptions in the language in common use. And their prophetic
writings especially might be expected to abound in symbols, not only on account of their common use, but because the
prophecies were designed to be veiled in obscurity for a time. Most of them were to be not literal, but mystical
predictions.
Q. 15. But is this kind of language sufficiently intelligent, for a book of divine revelation?
FIGURATIVE LANGUAGE.
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A. Symbolic writing, intermingled with that of letters, is more intelligible, and definite, than many imagine. But few
objections justly attend it, which do not attend, in some degree, the most literal language. The latter is unintelligible,
till it is rendered familiar by attention and use. And even then, it is imperfect. The same word often imports different
actions and things. And much is often to be decided by the object and connexion of the writer; and by the judgment of
the reader.
Q. 16. How then, can the sense of any writer be known?
A. The difficulties raised against the precision of any language, either figurative or literal, may be greater in
speculation, than in reality. They may appear formidable at a distance; and vanish on a near approach before a judicious
and improved mind.
Q. 17. Does the same symbol, in different places in the Bible, sometimes denote different things?
A. It does. One thing is of importance to be remembered. The Bible treats of things temporal; and of things spiritual.
Or of secular kingdoms; and of the church and people of Christ. The same symbol relates sometimes to the one of these;
and sometimes to the other. And when symbols are thus differently applied, their signification is no less different.
Q. 18. How can it be known to which of these two systems a symbol, in any given place, belongs?
A. The object of the writer, and circumstances will generally clearly decide this point.
II. THE SUBJECT.
Q. 19. From what sources are figures and symbols derived?
A. From the visible heavens, comprising the region of the air: -- From the earth, or terraqueous globe, and its
appendages: -- Cities: -- A city in arms: -- A temple: -- A highway: -- The human body: -- Its sustenance: -- Its
clothing and ornaments: -- Domestic relations and blessings: -- Various utensils and actions: -- Times and seasons:
-- Fowls; reptiles: -- Singular heavenly forms: -- And different species of animals.
THE HEAVENS.
Q. 20. When secular things are the subject, what is symbolized by the heavens?
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A. The system or polity of an empire, or kingdom. Rev. vi. 14.; The heavens departed as a scroll. Or, the system of the
pagan empire was subverted, in the revolution of the Roman empire under Constantine. Matt. xxiv. 29.; "The powers of the
heavens shall be shaken!" Or the whole political world, at the introduction of the battle of the great day, shall be
shaken.
Q. 21. What does the sun, in such a case, denote?
A. Civil government generally. When it is said, "The sun shall be turned into darkness;" the event predicted is to
take place on civil government generally. Sometimes the governments of a particular section of the earth is meant; as
in Rev. xvi. 8.; where the fourth vial is poured upon the sun, and gives it power to scorch the men of the Papal earth.
Q. 22. What is symbolized by the moon?
A. The body of the people; especially vast armies; as will by and by appear.
Q. 23. Who are symbolized by the stars?
A. Particular rulers; as kings, governors, magistrates, in an empire or nation: Matt. xxiv. 29.; -- "And the stars
shall fall from heaven; and the powers of the heaven shall be shaken." Or in the battle of that great day, God will
destroy wicked kings, princes and rulers from the earth, as is abundantly predicted.
The morning star may denote an exalted potentate, or dynasty; as in Isaiah, xiv.
12. a great power under the name of the king of Babylon, is called, Lucifer, son of the morning. Or the luminous morning
star.
Q. 24. What is imported by the darkening of the sun; or its eclipse?
A. The embarrassment, or confusion of civil governments generally: Joel, iii. 31.; "The sun shall be turned into
darkness." As Matt. xxiv. 29.; "Immediately after the tribulations of those days shall the sun be darkened." Also the
utter subversion of the pagan government of Rome. Rev. vi. 12.; "The sun became black as sackcloth of hair," in the
revolution under Constantine.
Q. 25. What is to be understood by the turning of the moon to blood; probably alluding to its eclipse?
A. The vast slaughter of armies, and people by the sword: Joel, ii. 31.; "The sun shall be turned into darkness, and the
moon into blood, before the great and terrible
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day of the Lord come." See also Matt. xxiv. 29. Rev. vi. 12.
Q. 26. What is denoted by the falling of the stars; expressed from the vulgar conception, that when a meteor is seen to
shoot in the air, it appears like the falling of a star?
A. The falling of the various grades of civil rulers from their stations, by revolutions, and civil disasters: Rev.
vi. 13.; "And the stars of heaven fell unto the earth, as a figtree casteth her untimely figs, when she is shaken of
a mighty wind." Joel, iii. 15.; "The stars shall withdraw their shining." See Matt. xxiv. 29. This is the same event,
predicted by the prophet, relative to the last days; "He shall cut off the spirit of princes, and shew himself terrible
to the kings of the earth.
Q. 27. Who are denoted by wandering stars; meaning comets with fiery tails, and excentric orbits?
A. Agents of mischief, let loose in various directions: As in Jude 13 verse, the abominable agents of Antichrist, in
the last days, are called "wandering stars; to whom is reserved the blackness of darkness forever." Isaiah, 1. 7.;
"Your country is desolate; your cities are burned with fire; your land strangers devour it in your presence; and it
is desolate as overthrown by strangers."
Q. 28. What is denoted by the departing of the heavens like a scroll?
A. The utter subversion of one government by another; as that of Pagan Rome, by Constantine: Rev. vi. 12.; "And the
heavens departed as a scroll, when it is rolled together."
Q. 29. What else is included in the visible heavens, from which symbols are borrowed?
A. The atmosphere, or globe of air, which surrounds the earth. In this are generated clouds, lightning, thunder, wind,
storms of rain and of hail. These, when applied to secular concerns, are very expressive and significant.
Q. 30. What do clouds import?
A. Dark events; -- judgments: Ps. xcvii. 2; "Clouds and darkness are round about him." Isai. xix. I .; "Behold, the Lord
rideth on a swift cloud." See Matt. xxiv 30. Rev. i. 7.
Q. 31. Who are denoted by clouds without water?
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A. The mischievous agents of Antichrist, in the last days. See Jude, 12th verse. 2 Pet. ii. 17.
Q. 32. What is denoted by wind; -- a stormy wind; -- a whirlwind; and hail?
A. Divine judgments of various degrees: Isaiah, xii. 16.; "The wind shall carry them away, and the whirlwind shall
scatter them." Isai. xxvii. 8.; "He stayeth his rough wind in the day of his east wind." In Rev. vii. 1. four Angels
held the four winds; or the signal judgments of God, from the northern invasions, are stayed; till the chosen of God
are sealed. In Ezek. xiii. 11-13. the stormy wind shall rend the wall of hypocrisy, and great hailstones of judgment
shall consume it. See also Rev. xi. 19.; and xvi. 21.; where the fatal judgments of the last days are symbolized by
great hail.
Q. 33. What is imported by lightning and thunder?
A. Wars, and bloody scenes. In Isai. xxix. 6. God's enemies are threatned with thunder, meaning war, and with earthquake,
and great noise, with storm and tempest, and the flame of devouring fire. In Rev. xi. 19.; and xvi. 18. the exterminating
judgments of the battle of that great day, are represented (among other terrific emblems) by lightnings and thunderings."
Q. 34. What then is the probable import of the seven thunders, uttering their voices? Rev. x. 33.
A. The progress of an unprecedented series of wars: probably the wars, and rumors of wars, foretold by Christ, Matt.
xxiv. 6. as the beginning of the sorrows of the last days. (See treatise on the fifth vial in my dissertation on the
Prophecies.)
Q. 35. When these symbols, borrowed from the natural heavens, are applied to spiritual things; who is denoted by the
Sun?
A. God, and Christ: Ps. lxxxiv. 11.; "For the Lord God is a sun and shield; Matt. iv. 2.; "Unto you that fear my name,
shall the sun of righteousness arise with healing in his wings." The sun denotes also holy comfort: Job, xxx. 28.;
"I went mourning without the sun."
Q. 36. What does the moon, in this case denote?
A. The interests of this world. In Rev. xii. 1. "The church is represented with the moon under her feet." The true
church is dead to the world, in the exercise
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of that holy faith, which overcomes it. And the moon is a similitude of the church herself: Song. vi. 10; "Who is she,
(says Christ of the church) that looketh forth as the morning, fair as the moon?" --
Q. 37. Who are symbolized by the stars?
A. The apostles, and gospel ministers: Rev. xii. 1; "And on her head a crown of twelve stars." The church is crowned with
the twelve apostles. Rev. i. 20; "The seven stars are the angels (meaning pastors) of the seven churches." Chap. ii. 1;
"These things saith he, who holdeth the seven stars in his right hand."
A star, and the bright and morning star, also denote Christ, Balaam predicted him, as the star to arise out of Judah;
Numb. xxiv. 17. A star accordingly led the eastern sages to the Babe of Bethlehem; Matt. ii. 2. 9. And Jesus calls
himself, "the bright and morning star;" Rev. xxii. 16. Wandering stars may denote not only agents of political mischief;
but also false teachers, aiding the same cause; Jude, 13 verse.
Q. 38. What is imported by a star falling from heaven?
A. Some apostate teacher; as Mohammed; See Rev. ix. 1. where that impostor is symbolized by a star falling from heaven,
and unlocking the bottomless pit.
Q. 39. What is denoted by the natural light of heaven?
A. God: 1 John, i. 5; "God is light." Christ: John, viii. 12; "I am the light of the world. John the Baptist:
John. i. 35; "He was a burning and a shining light." The ambassadors and followers of Christ: Matt. v. 14; "Ye are
the light of the world." Evangelical wisdom: Isai. viii. 20; To the law and to the testimony if they speak not according
to this word, it is because there is no light in them." The gospel: Matt. iv. 16; "To them, who sat in the regions and
shadow of death, light is sprang up." Support in trouble: Micah, vii. 8; "When I sit in darkness, the Lord will be a
light unto me." The good deeds of christians: Matt. v. 6; "Let your light so shine before men." Great evangelical
bliss: Isai. lviii. 8; "Then shall thy light break forth as the morning." Chap. lx. 1; "Arise, shine; for thy light
is come; and the glory of the Lord is risen upon thee."
Q. 40. What is denoted by natural darkness?
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A. Sin: Eph. v. 11; "And have no fellowship with the unfruitful works of darkness." The wicked: Eph. vi. 12; "The rulers
of darkness of this world;" i.e. "the spirits that work in the children of disobedience." The perverseness of unbelief:
John, i. 5; "And the light shineth in darkness; and the darkness comprehendeth it not:" With chap. iii. 19; "Light is
come into the world; and men loved darkness, rather than light." Outward calamity: Joel, ii. 2.; -- "A day of darkness
and gloominess; a day of clouds and of thick darkness." The grave, in Job, x. 21. is called the land of darkness. And
darkness denotes the state of future punishment; hell. Matt. xxii. 13; "Cast him into outer darkness."
Q. 41. What is denoted by the great increase of natural light, predicted to take place in the Millennium?
A. A great increase of knowledge, in religion, and in things useful and ornamental: Isai. xxx. 26; "Moreover the light
of the moon shall be as the light of the sun, and the light of the sun shall be seven fold, as the light of seven days."
Chap. xxiv. 23; Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in mount Zion,
and in Jerusalem, and before his ancients gloriously."
Q. 42. What is denoted by showers and rain?
A. The blessed influences of the spirit and of the doctrines of grace: Ps. lxxii. 6; "He shall come down like rain upon
the mown grass, and as showers that water the earth." Dew is a similitude of the same blessing. See Ps. cxxxiii. 3.
Q. 43. What is denoted by the Lord's raining upon the wicked, snares; Ps. xi. 6?
A. His providentially confounding and destroying the wicked, as though snares were rained out of heaven upon them:
Ps. ix. 15, 16; "The heathen are sum: down in the pit, that they made; in the net, which they hid, is their own foot
taken. The Lord is known by the judgment, which he executeth: The wicked is snared in the work of his own hands." It
is a principle in the divine government, and in the word of God, that he who digeth a pit, shall himself fall into it.
"He that taketh the sword, shall perish by the sword." "Their sword shall enter into their own heart." "He that leadeth
into captivity, shall go into captivity." "God taketh the wise in their own craftiness." God often makes mischievous
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characters establish and mature the principles of their own defeat and ruin; as did Haman; Esther, vii. 10. God will
certainly, in some way, ensnare and destroy therm. They will be caught in some evil net. And this is forcibly expressed
by God's raining snares upon them.
Q. 44. What is denoted by the blowing of the wind?
A. The influences of the spirit of grace: Song, iv. 16; "Awake, O north wind, and come thou south; blow upon my garden,
that the spices thereof may flow out." John, iii. 8; "The wind bloweth where it listeth; -- so is every one that is
born of the spirit."
Q. 45. What is symbolized by the rainbow?
A. The covenant faithfulness of God: Rev. iv. 3; "And there was a rainbow round about the throne, in sight like unto an
emerald." Chap. x. 1. of the Angel of the covenant it is said; and a rainbow was upon his head." The rainbow:
Gen. ix. 13. is a token of God's covenant with Noah. And in the other passages, it is a symbol of the divine faithfulness.
Q. 46. What is denoted by a cloud?
A. The divine protection. God overshadowed the camp of Israel with his cloud by day, and his fire by night, as an emblem
of his protecting power. In allusion to this it is promised, Isai. iv. 5; "And the Lord will create upon every dwelling
place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for
upon all the glory shall be a defence." See also chap. xviii. 4. But a cloud sometimes denotes calamity: Lam. ii 1;
"How hath the Lord covered the daughter of Zion with a cloud in his anger. And in Ezek. xxxiv. 12. we read of God's
people being scattered in a cloudy and dark day.
Q. 47. What, in spiritual subjects, is denoted by heaven, meaning the visible heaven?
A. The visible church, with all that is nominally the cause of God: Heb. xii. 26; "Yet once more I shake not the earth
only, but also heaven," or the nominal church. Rev. xii. 7; "And there was war in heaven; "meaning the Papal church,
where Satan fought against the witnesses, in the dark ages. The heavens also denote God in heaven: Dan. iv. 26; "Thy
kingdom shall
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be sure unto thee, after that thou shalt have known that the heavens do rule:" i. e. that God rules.
Q. 48. What are we to understand by new heavens, and a new earth?
A. Primarily, the gospel church especially in the Millennium. See Isai. lxv. 17-22; and lxvi. 22. But ultimately,
the phrase means the glorified church in heaven, including all her state of glory. See 2 Pet. iii. 13; and Rev. xxi. 1.
In the above passages in Isaiah, God calls the millennial church the new heavens and new earth, as a man would call his
materials for a house, which he is preparing abroad, his house. They may be thus called, by a prolepsis, because they
are, by and by, to be erected into an house.
THE EARTH, OR TERRAQUEOUS GLOBE.
Q. 49. The terraqueous globe furnishes a vocabulary for figurative language. What parts of this globe are thus used?
A. The sea, lakes, fountains, rivers, water, mountains, hills, rocks, stones, fire, smoke; yea, the whole world; the
earth; and the parts and appendages of it.
Q. 50. What in figurative language, is imported by the world?
A. The people of a great empire: Luke ii. 1; "There went out a decree from Caesar Augustus, that all the world (meaning
the people of the Roman empire) should be taxed." It sometimes imports a great multitude: John xii. 19; "Behold, the
world has gone after him." Sometimes the non-elect: John xvii. 9; "I pray not for the world, but for them, whom thou
hast given me." Sometimes it means the mass of the impenitent: 1 John v. 19. We know that we are of God, and the whole
world lieth in wickedness." John xv. 18. "If the world hate you, ye know it hated me, before it hated you." In Heb.
ix. 26. the world is supposed to import the Old Testament dispensation: -- And in chap. ii. 5. the New.
Q. 51. What is denoted by the earth?
A. The people of the earth: Gen. vi. 11; "The earth also was corrupt before God." This figure is called a metonymy. The
earth (as used in the Revelation) sometimes imports the Roman empire: Rev. vi. 4; "And power was given unto him to take
peace from the earth;" i. e. from the Roman empire.
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Q. 52. In a secular view, what is symbolized by waters?
A. Multitudes of people. Rev. xviii. 1; -- "The great whore that sitteth upon many waters." Verse 15: "The waters, where
the woman sitteth, are peoples and multitudes, and nations and tongues." Proud waters denote haughty oppressors:
Ps. cxxiv. 5; "The proud waters had gone over our souls."
Q. 53. What is denoted by the sea?
A. The seat of an empire, into which the streams of wealth and influence flow. In Rev. viii. 8. and xii. 3. the second
trumpet, and second vial (or cup of wrath) were executed upon the sea, meaning the seat of the Roman empire. Sometimes
the sea denotes the mass of the nations in great commotion: As in Dan. vii. 2, 3. the four great symbolical beasts,
denoting the eastern, empires, rose out of the sea. The ragings of the nations, and the revolutions of the last days,
are denoted by this emblem: Ps. xlvi. 2, 3; "Therefore will we not 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." Luke xxi. 25, 26; "And there shall be distress of nations, with perplexity; the sea
and the waves roaring: Men's hearts failing them for fear, and for looking after those things, which are coming on the
earth."
Q. 54. What is symbolized by a pit?
A. A plot of mischief: Ps. vii. 15: "He made a pit, and digged it; and is fallen into the ditch, which he made." Or, is
fallen, like Haman, into his own plot of mischief. A pit denotes also great trouble: Ps. xl. 2; "He brought me up also
out of an horrible pit, out of the miery clay." It likewise denotes the grave: Ps. cxliii. 7; -- "Lest I be like them,
that go down into the pit." A pit symbolizes the long dispersion of the Jews: Zech. ix. 11; "As for thee also, by the
blood of thy covenant, I have sent forth thy prisoners out of the pit wherein is no water :" Or have recovered the Jews
from their dispersion. And a pit is a symbol of the destruction of God's enemies: Ps. lv. 23; "But thou, O Lord, will
bring them down into the pit of destruction." Ps. xciv. 13; "Until the pit be digged for the wicked."
Q. 55. What is symbolized by a lake and a bottomless pit?
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A. The state of eternal perdition; hell: See Rev. xix. 21; xx. 1. 14, 15; xxi. 8.
Q. 56. What is symbolized, (in secular subjects) by rivers and fountains of water?
A. Nations, or parts of an empire. In Rev. viii. 10, the third trumpet, and in chap. xvi. 4. the third vial, were
executed on the rivers and fountains of water; meaning the nations of the Roman empire. And Isai xviii. 2; "Whose land
the rivers have spoiled:" i. e. The land of the Jews other nations have overrun.
Q. 57. What is denoted by drying up such rivers?
A. Subverting kingdoms: Ps. lxxiv. 15; "Thou driest up mighty rivers," i. e. didst destroy mighty nations before the
people of Israel. Fatal judgments on nations are predicted in such language as the following; Isai. xix. 5. "The waters
shall fail from the sea; and the rivers shall be wasted and dried up." As Rev. xvi. 12; And the sixth angel poured out
his vial upon the great river Euphrates; and the water thereof was dried up." Or, the power, symbolized by this river,
was subverted. In Joel i. 20. in finishing the descriptions of the day of the Lord, it is said, "For the rivers of water
are dried up; and the fire hath devoured the pastures of the wilderness." This figure will be fulfilled upon
antichristian nations, in the battle of that great day, introductory to the millennium.
Q. 58. What are symbolized by floods?
A. Large collections of people, put in motion usually for wicked purposes: Ps. xciii. 3; "The floods have lifted up,
O Lord, the floods have lifted up their waves." An overflowing flood denotes a victorious army, or a sweeping judgment:
Nahum, i. 8; "But with an overflowing Hood he will make an utter end thereof i. e. of Nineveh.
Q. 59. What are symbolized by the floods poured out of the mouth of the dragon, to cause the church to be carried away
with them; Rev. xii. 15?
A. Multitudes of secret, mischevious agents, sent forth; of impositions and lies; -- and of violent armies, and bloody
measures, excited by the devil, and his prime agents of mischief, in the last days, with a view to break down the hedge
about the church; and subvert the cause of Christ.
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Q. 60. What is denoted by the earth's helping the church, by opening her mouth, and swallowing up those floods; verse 16?
A. Providential checks and restraints laid upon the enemies of the church: such as the failing of expeditions; jarring
interests arising among themselves; some raised up to withstand their systems of mischief; and various judgments
inflicted. So that the great agents of Satan, of infidelity and tyranny, shall be like an engine, which is "part of
iron and part of clay; -- partly strong, and partly broken:" Dan. ii. 33, 41-43.
The earth's opening her mouth may be in allusion to the manner, in which Korah and his company were destroyed; Numb.
xvi. 32. They were literally swallowed up in the earth. And it is predicted of the vile agents of Satan, in the last
days, (Jude 11 verse) that they shall perish in the gainsaying of Korah.
Q. 61. What is denoted by islands?
A. Provinces, or parts of an empire; probably those that are the most stable: Rev. vi. 14; "And every mountain and island
were moved out of their places." See chap. xvi. 20.
Q. 62. What are denoted by mountains and hills?
A. Kingdoms, greater or less: Jer. iv. 24; "I beheld the mountains, and lo, they trembled; and all the hills moved
lightly." And we read, "God toucheth the hills, and they smoke." God touches the nations in his anger, and they are,
as it were on fire.
Q. 63. What is denoted by mountains being removed and cast into the midst of the sea?
A. Fatal revolutions in kingdoms: Ps. xlvi. 2 ; -- "Though the mountains be carried into the midst of the sea."
Rev. xvi. 20; "and the mountains were not found." Also the surmounting of great difficulties by faith: Matt. xxi. 21;
"If ye have faith, and doubt not, -- If ye shall say unto this mountain, Be thou removed and cast into the sea, and it
shall be done." Zech. iv. 7; "Who art thou, O great mountain? before Zerubbabel thou shall become a plain." Or every
difficulty shall be made to give way before the people of God, under the Captain of their salvation.
Q. 64. What is to be understood by the mountains and hills being made low; and the vallies exalted, at the introduction
of the Millennium; Isai. xl. 4?
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A. It includes the removal, in behalf of the cause of Christ, of all national establishments, as well as of haughty
individuals, that are hostile to that cause: And the gracious liberation and exaltation of the oppressed people of God.
Ezek. xxi. 26; "Exalt him that is low; and abase him that is high." James, iv. 6; "God resisteth the proud; but giveth
grace unto the humble."
Q. 65. What is denoted by the skipping of the mountains like rams, and of the hills like lambs, at the presence of the
Lord; Ps. cxiv. 4. 6?
A. It is an instructive and striking hyperbole, to represent the terrible majesty of God; that his presence and voice
are enough to make the very mountains to skip and tremble. The mountains and the very earth do seem to skip and tremble
at his thunder, when it strikes near us. And they no doubt did thus in the scene at Sinai. And the Symbolic mountains
(the nations) may be said to skip and tremble at God's tremendous judgments: Heb. iii. 10; "The mountains saw thee, and
they trembled; the overflowing of the water passed by: The deep uttered his voice, and lifted up his hands on high."
Q. 66. What is imported by the feet of the wicked stumbling upon the dark mountains?
A. Their being involved in fatal calamities: Jer. xiii 16; " Give glory to the Lord your God, before he cause darkness,
and before your feet stumble upon the dark mountains, and while ye look for light, he turn it into the shadow of death,
and make it gross darkness." This seems to allude to the case of a person lost, and wandering upon a distant craggy
mountain, in the night. He must move forward. He looks and longs for day. But instead of day it becomes gross darkness,
and so remains. This similitude may emphatically denote eternal destruction.
Q. 67. What is signified by a burning mountain cast into the sea?
A. A furious nation in arms falling upon the seat of another nation: Rev. viii. 8; "And the second angel sounded; and as
it were a great mountain burning with fi e was cast into the sea." This was fulfilled in the Vandals taking and plundering
Rome.
Q. 68. What is symbolized by fire?
A. Wrath or indignation, as it relates to the wicked: Isai. xxvi. 11; "The fire of thine enemies shall devour
FIGURATIVE LANGUAGE.
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them." Luke xii. 49; "I am come to send fire on the earth." The gospel excites the fiery enmity of the carnal mind. And
the cause of the wicked will be as it were burnt up by their own fire; Rev. xi. 18; "And the nations were angry, and thy
wrath is come." Matt. iv. 1; "Behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that
do wickedly, shall be stubble; and that day that cometh shall burn them up, saith the Lord of hosts, that it shall leave
them neither root nor branch." Fire symbolizes God, in his anger against the wicked: Heb. xii.29; "For our God is a
consuming fire."
Q. 69. What is symbolized by smoke?
A. The presence and glory of God: Isai. iv. 5; "The Lord will create upon every dwelling place of mount Zion, and upon
her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night." Chap. vi. 4; where the prophet
had a vision of Christ in his Temple above, among the emblems of glory, we read, "and the house was filled with smoke."
As in Rev. xv. 8; "And the temple was filled with smoke from the glory of God, and from his power." These texts probably
are an allusion to Exod. xix. 18; where Sinai was altogether on smoke when the Lord descended upon it.
Smoke is also a symbol of the selfrighteous. In Isai. lxv. 5. those who say, stand by thyself, come not nigh unto me; I
am holier than thou, are "a smoke in God's nose." Smoke is an emblem of fatal delusion. In Rev. ix. 2, the horrid
imposture of Mohammed is symbolized by a smoke let out from the bottomless pit. And smoke denotes also the perpetual
manifestation of the irretrievable destruction of the inveterate enemies of God. In Isai. xxxiv. 10. among the terrible
things said of the destruction of Babylon, we find this; "The smoke thereof shall go up forever." In allusion to which
passage, it is announced of all who worship the Roman beast, or have any affinity with him, that "the smoke of their
torment ascendeth up forever and ever." And in chap. xix. 3. it is said of the Papal harlot, "And her smoke rose up
forever and ever." (For an explanation of this latter text, see Isai. lxvi. 23. 24.)
Q. 70. What is denoted by the sea, and the rivers and fountains being turned to blood?
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A. Terrible wars and judgments in the seat, and in the more remote kingdoms or provinces of an empire. See Rev.
xvi. 3, 4; -- the second and third vials executed on Rome and Italy, and on the nations of the papal communions.
Q. 71. What is denoted by an earthquake in symbolic language?
A. Great and sudden political convulsion. In Isai. xxix. 6. God threatens to visit his enemies with thunder, and
earthquake, and great noise, with storm and tempest, and flame of devouring fire. In Rev. xi. 13. 19. and xvi. 18. the
terrible judgments of the last days are predicted under various similitudes; and among the rest by most terrible
earthquakes.
Q. 72. When parts of the globe are applied to spiritual things, what do they import? What does water in that case denote?
A. The abundant grace of the gospel: Isai. Iv. 1; "Ho every one that thirsteth, come ye to the waters." "If any man
thirst let him come unto me, and drink." But waters sometimes import trials: Isai. xliii. 2; "When thou passest through
the waters, I will be with thee; and through the rivers, they shall not overflow thee." Ps. lxix. 1 2; "The waters are
come into my soul: -- I am come into deep waters, where the floods overflow me."
Q. 73. What is symbolized by a fountain?
A. Christ, and the provisions of his salvation: Zech xiii. 1; "In that day there shall be a fountain opened for sin and
for uncleanness." Rev. xxi. 6; "I will give unto him, that is athirst of the fountain of the water of life freely."
See Ps. xxxvi. 9. Jer. ii. 13.
Q. 74. What is symbolized by a river?
A. The covenant of grace; the glorious grace of the gospel. See in Ezek. xlvii. 5-12. a rich description of the river
of gospel grace, issuing from the threshold of the house of God; becoming deep and vast; rolling its waters through
the east; till it reaches and heals the great sea. This will be fulfiled in the Millennium, when the mass of the eastern
nation will be healed by the waters of life. In allusion to this emblem, is the description of the pure river of the
water of life, in Rev. xxii. 1. proceeding out of the throne of God and the Lamb.
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Q. 75. What is symbolized by a net?
A. Several things: Serpentine mischief, planned by the wicked: Ps. ix 15; "In the net, which they hid is their own foot
taken." See Prov. xii. 12, Hab. i. 13-17. Deep afflictions upon the righteous: Job. xix. 6; "God hath overthrown me,
and hath compassed me with his net." And it denotes the means of gospel salvation: Christ says, "the kingdom of heaven
is like unto a net cast into the sea." And to his apostles and gospel ministers he says, " I will make you fishers of
men." Their net then, is the gospel; -- the means of salvation. It is believed, that the great draught of fishes caught
by the apostles when they let down their net on the other side of his ship, at the direction of Christ, and after they
had toiled all night, and caught nothing, was a lively emblem of the great success the apostles should have, in their
propagation of the gospel. See John xxi. 3-8; with Matt. iv. 19. Preaching and the ministerial labors for the salvation
of men, in the last days, is thus expressed in Ezek. xlvii. 10; (where the glorious grace of the gospel is symbolized by
a river;) "And it shall come to pass, that fishers shall stand upon it, from Engedi, even unto Eneglaim; they shall be a
place to spread forth nets; their fish shall be, according to their kinds, as the fish of the great sea, exceeding many."
Q. 76. What is denoted by streams from the river of the gospel?
A. All the particular blessings of the covenant of grace: Ps. xlvi. 4; "There is a river, the streams whereof shall make
glad the city of God." Isai. xxxiii 21; "But there the glorious Lord will be unto us a place of broad rivers and streams."
Chap. xii. 18; "I will open rivers in high places, and fountains in the midst of valleys: I will make the wilderness a
pool of water, and the dry land springs of water." See also chap. xxxv 6, 7. lxvi. 12. xxxii. 2.
Q. 77. Who are denoted by the miry and marshy places by the sides of this river?
A. Hardened reprobates: Ezek. xlvii. 11; "But the miry places thereof, and the marshy places thereof shall not be healed:
they shall be given to salt." i. e. There shall be hardened despisers given to eternal reprobation, even under the
choicest blessings of gospel grace.
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Q. 78. What is denoted by still waters?
A. The blessings of divine grace enjoyed in peace: Ps. xxiii. 2; "He leadeth me beside the still waters." Isai viii. 6;
"Forasmuch as this people refuseth the waters of Shiloah, that go softly."
Q. 79. What is signified by the sea of glass, Rev. iv, 6?
A. Perhaps the eternal purity and stability of the heavenly state in opposition to the tumultuous state of things in this
life: -- As a sea of glass, clear as crystal, is perfectly pure and fixed; in opposition to the natural sea, which is
tumultuous, and casts up mire and dirt; and is an emblem of this world, and of the wicked: See Isai. lvii. 20, 21,
Luke xxi. 25.
If the sea of glass have any relation to the state of the church militant, Rev. xv. 2. it probably imports the purity
and stability of the christian faith, which purifies the heart, and overcomes the world; in opposition to the defiling
and tumultuous state of many depraved passions.
Q. 80. What (in relation to good people) is symbolized by fire?
A. Salutary trials for purification: Mal. iii. 2, 3; -- "He is like a refiner's fire, and like fuller's soap: And he
shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver,
that they may offer unto the Lord an offering in righteousness." Isai. xlviii. 10; "I have chosen thee in the furnace
of affliction." Zech. xiii. 9; "I will bring the third part through the fire, and will refine them as silver, and will
try them as gold is tried. They shall call on my name, and I will hear them; and will say, it is my people; end they
shall say, The Lord is my God."
Q. 81. What spiritually, is denoted by a mountain?
A. The church, or kingdom of Christ on earth: Isai. ii. 2; "And it shall come to pass! in the last days, that the
mountain of the Lord's house shall be established in the top of the mountains, and exalted above the hills, and all
nations shall flow unto it." i. e. The church shall be exalted above all worldly kingdoms. Christ's mountain shall
rise above all the mountains of this world.
Q. 82. What is denoted by hills?
A. Heaven: Ps. cxxi. 1; "I will lift up mine eyes unto the hills, from whence cometh my help." Gen.
FIGURATIVE LANGUAGE.
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xlix. 26; -- "unto the utmost bound of the everlasting hills."
Q. 83. Who is symbolized by a rock?
A. God, and Christ: Ps. lxxviii. 35; "God was their rock." 1 Cor. x. 4; "They drank of that spiritual rock, which
followed them; and that rock was Christ." God is frequently called a rock.
Q. 84. What is imported by a shadow?
A. The divine protection; and the blessings of ordinances: Isai. xxxii. 2; Christ is "as the shadow of a great rock in
a weary land." Ps. xci. 1; "He that dwelleth in the secret place of the Most High, shall abide under the shadow of the
Almighty." Song ii. 3; "I sat down under his shadow with great delight, and his fruit was sweet to my taste."
To the wicked, a shadow is an emblem of the vanity of their days, and of the tokens of their approaching ruin:
Eccle. viii. 13 ; "But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow;
because he feareth not before God." Jer. vi. 4; "Woe unto us! for the day goeth away; for the shadows of the evening
are stretched out." i. e. The tokens of our approaching ruin are manifest; as long shadows indicate the setting of
the sun, and the approach of night. A shadow also is the same as a type: See Col. ii. 17. Heb. viii. 5. x. 1.
Q. 85. What is symbolized by a stone?
A. The carnal heart: Ezek. xxxvi. 26; "I will take away the stony heart out of your flesh; and I will give you an heart
of flesh."
Q. 86. What are symbolized by precious stones?
A. The blessings of the millennial church: Isai. liv. 12; "I will make thy windows of agates, and thy gates of
carbuncles, and all thy borders of pleasant stones." Rev. xxi. 19; "And the foundations of the wall of the city were
garnished with all manner of precious stones." A detail of them there follows.
Q. 87. Who is denoted by the "head of the corner;" meaning the "chief corner stone?"
A. Jesus Christ: Ps. cxviii. 22; "The stone, which the builders refused, is become the head stone of the corner." See
also Isai. xxviii. 16 Eph. ii. 90. Pet. ii. 6, 7, 8.
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Q. 88. What is meant by the white stone, with a new name upon it, to be given to those, who overcome; Rev. ii. 17?
A. The white stone imports justification; in allusion to the custom of some of the ancients, in trying a person indicted
for a high crime. Those, who were set to judge, gave their verdict for his condemnation, by casting a black stone; and
for his justification, by casting a white one. Christ will justify and glorify him, that overcometh, here, and publicly
hereafter. The new name in this stone is an addition to the symbol, and probably imports the special privilege of the
children of God. "They shall be my sons and daughters, saith the Lord Almighty." This is indeed a new name, which none,
knows, but he who receives it. "Behold what manner of love the Father hath bestowed upon us that we should be called the
sons of God? Therefore the world knoweth us not." This Spirit of adoption, which cries, "Abba Father," is a "joy, which
the stranger intermeddleth not with." In this life the Spirit himself witnesseth with their spirits, that they are the
children of God. They are thus "sealed with the holy Spirit of promise." And their future reward will be most glorious.
VEGETABLE CREATION.
Q. 89. The vegetable creation furnishes a variety of symbols. What is denoted by an olive tree?
A. The state and privileges of the visible church. In Rom. xi. 17. the Jews are represented as broken off from the true
olive tree; and the Gentiles grafted into it. And the Jews, he proceeds to inform, shall be grafted again into this their
own olive tree. See Hosea, xiv. 5, 7. Zeck. iv. 12-14. Ps. lii. 8 cxxviii. 3.
Q. 90. What is signified by the wild olive tree?
A. Heathenism: In Rom. xi 24. the church there addressed are said to have been taken out of the wild olive tree; or from
heathenism.
Q. 91. What is symbolized by a vineyard?
A. The visible church, in her spiritual privileges. See Isai. v. 1-7. relative to the vineyard of the Well-beloved of
the church, in a very fruitful hill. And see the same allegory pursued, in the parable of the vineyard, Matt. xxi 33-41.
The church is God's vineyard, into which he sends laborers: See Matt. xx. 1-7.
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Q. 92. What is denoted by a garden?
A. The same as by a vineyard, just noted: Song, iv. 12; A garden enclosed is my sister, my spouse." Chap; vi. 2; "My
Beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies." Chap. v. 1;
"I am come into my garden, my sister, my spouse." Chap. viii. 13; "Thou that dwellest in the gardens, the companions
hearken to thy voice; cause me to hear it." See Isai. li. 3. lviii. 11. lxi. 11. Jer. xxxi. 12.
Q. 93. Who is denoted by a vine?
A. Jesus Christ: John xv. 1; "I am the true vine; and my Father is the husbandman." It also denotes the people of God:
Ps. lxxx. 8; "thou hast brought a vine out of Egypt." Verse 14; "Behold and visit this vine." Isai. v. 2.
Q. 94. Who are denoted by branches in this vine?
A. Visible Christians: John xv. 5; "I am the vine; ye are the branches."
Q. 95. Who are denoted by fruitless branches of the vine?
A. Hypocrites, in Christ only by profession, or privilege: John, xv. 2. 6; "Every branch in me that beareth not fruit,
he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit,
If a man abide not in me, he is cast forth as a branch, and is withered: and men gather them, and cast them into the
fire, and they are burned."
Q. 96. Who are denotes by an empty vine?
A. Hypocrites: Hosea, x. 1; "Israel is an empty vine, he bringeth forth fruit unto himself:" The barren vine denotes also
all the wicked, in their worthlessness. See Ezek. xv. 2-6; where Israel is compared to a worthless vine, that is not fit
for timber, nor to make pins, on which to hang any vessel: It is fit only for fuel. A solemn passage for Gospel despisers!
Q. 97. Who are denoted by a fruitless figtree?
A. Hypocrites and sinners. See the parable of the figtree; Luke xiii. 6-9. It is placed advantageously for bearing fruit.
But it bears none. It cumbers the ground. Justice says, Cut it down. Mercy pleads, that it may be spared one year longer;
and consents, that if it continue unfruitful, it must be cut down. See also
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Matt. xxi. 19; where the fruitless figtree is cursed, and withers.
Q. 98. What is denoted by a forest?
A. A city full of inhabitants. In Isai. xxxiii. 15. of the Millennium it is said, "The wilderness shall become a fruitful
field; and the fruitful field shall be counted for a forest:" As in chap. lx. 22; "A little one shall become a thousand;
and a small one a strong nation."
Q. 99. Who are symbolized by wheat?
A. All, who hold out in faith and well doing to the end: Matt. iii. 12; "Whose fan is in his hand, and he will thoroughly
purge his floor, and gather his wheat into his garner." Wheat denotes also the word of God: l Jer. xxiii. 28; "The
prophet that hath a dream, let him tell a dream: and he that hath my word, let him speak my word faithfully: what is the
chaff to the wheat, saith the Lord?"
Q. 100. What is denoted by chaff?
A. In the passage now rehearsed, it denotes false doctrine. It also denotes the wicked: Matt. iii. 12; "But he will burn
up the chaff with unquenchable fire." And it denotes their wicked works: Isai. xxxiii. 11; "Ye shall conceive chaff, and
bring forth stubble; your breath as fire shall devour you." This figure is nearly allied to that of their "treasuring up
to themselves wrath against the day of wrath," -- Bringing forth chaff for their own burnings.
Q. 101. Who are denoted by wheat growing in the field, and tares?
A. The children of grace, during their probation here; in distinction from hypocrites and sinners, who are denoted by
tares: See parable; Matt. xiii. 24-30.
Q. 102. Who are symbolized by briers and thorns?
A. Persecutors and oppressors: Ezek. ii. 6; "Be not afraid of them, though briers and thorns be with thee." Micah,
vii. 4; "The best of them is as a brier, and the most upright is sharper than a thorn hedge." See David's description
of the infidels of the last days; 2 Sam. xxiii. 6. They are men of Beliel; can no more be managed than thorns; must be
bruised down with iron; and utterly burned with fire in the same place.
Q. 103. Who are represented by nettles, and brambles?
FIGURATIVE LANGUAGE.
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A. Base ungodly men. In Judges ix. 15. the ambitious, treacherous and bloody Abimelech is represented by the worthless
bramble, thinking to reign over the trees. And it was threatened to Israel, Hosea, ix. 6; "The pleasant places for their
silver, nettles shall possess them; thorns shall be in their tabernacles." Or wicked men should oppress and destroy them.
Q. 104. Who is denoted by the apple tree?
A. Jesus Christ: Song, ii. 3; "As the apple tree among the trees of the wood, so is my Beloved among the sons." Chap. viii. s; "I raised thee up under the apple tree."
Q. 105. Who is symbolized by a branch?
A. Jesus Christ: Zech. iii. 8; "I will bring forth my servant the Branch." Isai. xi. 1; "And there shall come forth a
rod out of the stem of Jesse; and a branch shall grow out of his roots." The description of this branch, which follows,
applies wholly and only to Christ.
Q. 106. Who is denoted by a root?
A. Jesus Christ: Rev. xxii. 16; "I am the root and offspring of David; the bright and morning star." Various things are
also denoted by a root. -- Grace in the heart: Math. xiii. 6; "Because they had no root in themselves, they withered away." Job, xix. 28; "Why persecute we him, seeing the root of the matter is in him ?" -- The occasion of a thing: 1 Tim. vi. 10; "For the love of money is the root of all evil."
Q. 107. Of what is the palm (branch) an emblem?
A. Of victory; as an olive branch is of peace: In Rev. vii. 9. we read of the great multitude, which no man could number,
of all nations, standing before the throne -- and palms (i. e. branches of the palm tree, as symbols of their victory)
in their hands.
Q. 108. What is denoted by spices?
A. The Christian graces: Song iv. 16; "Awake, O north wind, and come thou south; blow upon my garden, that the spices
thereof may flow out." In chap. iii. 6. the church, coming out of the wilderness, is "perfumed with myrrh and
frankincense." Ps. xiv. 8; " All thy clothes smell of myrrh, aloes and cassia." Or, thy graces are the perfumed ornaments
of the soul. The members of the church are denoted by an orchard of spices, Song iv. 13. 14; "Thy plants are an orchard
of pomegranates, with pleasant fruits; camphire, with
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A KEY TO THE
spikenard, and saffron, calamus, and cinnamon, with all trees of frankincense, myrrh and aloes, with all the chief
spices." The holy oil was compounded with various of these spices, being made of oil olive, sweet cinnamon, calamus,
cassia, and pure myrrh. Exod. xxx. 23-25. This circumstance probably led the way, that the children of God should be
represented by those plants, and their graces by those spices.
Q. 109. What was denoted by the holy oil?
A. The gift of the Holy Ghost. Accordingly Christ, when he was set apart to his high priest's office, and was baptized,
received the Holy Ghost in the emblem of a dove, instead of the anointing, which followed the washing with water, in
the induction of the Jewish high priests into office. Exod. xl. 13. The Saviour is hence called the Anointed, as the
word Christ signifies; because he was anointed with the Holy Ghost and with power; having had the Spirit without measure.
The holy oil was a symbol of grace, love and gladness. We hence read of the "oil of gladness;" of "the oil of joy; and
that holy love is "like the ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to
the skirts of his garment." "Thou anointest my head with oil; my cup runneth over." Kings and priests were designated to
office, (as types of Christ, the true Anointed,) by the holy oil. The utensils of the temple were dedicated to God, by
the anointing of the holy oil; Exod. xl. 9: a type of the holy unction, possessed by all the true members of God's
spiritual temple; 1 John ii. 20. 27.
Q. 110. What was denoted by common oil in the lamp?
A. Grace in the heart. See the parable of the virgins; Matt. xxv. 1-13. The lamp there denotes the profession of
religion. The lamp without the oil, denotes graceless profession. And the lamp with the oil, a profession with grace
in the heart.
Q. 111. What was symbolized by the rod of an almond tree showed to the prophet, Jer. i. 11?
A. the great speed with which God would execute the judgments, then to be announced: As the almond tree was the first
tree to blossom in the spring; so it was an emblem of the speed of an event.
Q. 112. What is symbolized by trees and green grass; or pastures?
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A. When secular concerns are the subject, trees denote the inhabitants of a nation or empire; and green grass their
privileges and tranquillity: Rev. viii. 7; "And the first angel sounded; and there followed hail and fire mingled with
blood, and the, were cast upon the earth; and the third part of trees was burnt up; and all green grass was burnt up."
i. e. The terrible northern invasions miserably destroyed the people of the Roman empire; and the tranquil enjoyment
of their temporal blessings was utterly subverted: As Joel, i. 19; "O Lord, to thee will I cry; for the fire hath
devoured the pastures of the wilderness, and the flame hath burned all the trees of the field." As furious fires in the
woods destroy trees; so fiery judgments destroy men. And such judgments destroy their pastures or worldly blessings.
When spiritual things are the subject, trees denote the saints; and green grass, or pastures, their spiritual privileges.
In Ezek. xlvii. 12 the trees beside the river of gospel grace, whose leaves and fruit shall not fail, mean the righteous.
Isai. lv. 12; "All the trees of the field shall clap their hands." Ps. xxiii. 2; "Thou makest me to lie down in green
pastures." See Isai. xxxv. 7.
Q. 113. What is resembled by the heath in the desert?
A. The wicked who receive no benefit from the gospel: Jer. xvii. 6. "For he shall be like the heath in the desert, that
shall not see when good cometh." Or, the man who trusteth in man, who maketh flesh his arm, and his heart departeth
from the Lord, is like that worthless shrub in the wilderness, which never vegetates in the spring; but appears dead,
when other trees around are blooming with verdure. The heath denotes also retirement: Jer xlviii. 6; "Flee, save your
lives: and be like the heath in the wilderness." This allusion to the heath refers not to its nature, or worthlessness;
as when it is made a similitude of the wicked; but to its retired situation. God's people sometimes are obliged thus to
retire. See Matt. xxiv. 16, 17 Rev. xii 14. xi. 7.
Q. 114. Are various other trees often used to symbolize the different characters and conduct of men?
A. They are. The ancient enemies of God's people (as the king of Assyria, and of Babylon) are represented
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as fellers, or cutters and destroyers of the forests; coming up against the cedars of Lebanon, and against the fir trees,
and the forests of Carmel, to lay all waste before them. And those trees, in the mountains of Israel, are noted as
rejoicing, when those invaders fell. See Isai. xiv. 8; and xxxvii. 21-24. Those trees represented the Jews; and the
oppressed nations, marked out for a prey; and triumphing in the overthrow of their tyrants. See also Ezek. xxxi. where
we have a sublime instance of this kind of language.
Q. 115. What is imported by God's planting in the wilderness the cedar, the myrtle and the oil tree; and setting in
the desert other kinds of trees, of different natures, together; that they may see and know, and understand together,
that God has done this: Isai. xli. 19.
A. These things denote the propagation of christianity through pagan lands: or the bringing of the different heathen
nations to the knowledge and obedience of the Christian faith. -- The same that is predicted, Isai lv. 12, 13; "For ye
shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into
singing; and all the trees of the field shall clap their hands. Instead of the thorn shall come up the fir tree; and
instead of the brier shall come up the myrtle tree; and it shall be to the Lord for a name, and for an everlasting
sign, that shall not be cut off." Or, the church shall prevail; Kingdoms shall how before it; all men shall rejoice in
it; and instead of heathen, shall be pious christians: instead of the abominable, as before, shall be the penitent and
the holy: and this shall prevail through the world: and continue through the Millennium.
SYMBOLS FROM A CITY.
Q. 116. A city furnishes a source of symbols. What is denoted by a city?
A. Several systems, bad and good; as Popery, Antichrist, the Church, and future glory. In Rev. xvii. 18. Popery is
"that city that reigneth over the kings of the earth." In Rev. xvi. 19. the last antichristian empire is "the great
city divided into three parts." Often the church is represented as the "City of God:" Ps. lxxxvii 3. And heaven,
Rev. xxi. and xxii. is the New Jerusalem.
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Q. 117. By what names are these cities known?
A. Popery, while predominant, was called Babylon; Rev. xvii. s; Mystery Babylon the great." When the antichristian
empire arose, this took the name of Babylon. Rev. xvi. 19: And great Babylon came into remembrance before God, to give
unto her the cup of the wine of the fierceness of his wrath." And by other names of cities, or people hostile to the
church of God, those enemies under the gospel are designated; as Nineveh, Damascus, Edom; Bozrah, and Sier. And the
church, the city of God, is called Zion, and Jerusalem. (See Isai. i. 27; Zack. ii. 7; Gal iv. 26; Isai. lii. 9.) One
name of this city of God is given, Ezek. xlviii. 35; "And the name of the city from that day shall be, The Lord is there."
Q. 118. What is denoted by a street, in those hostile cities?
A. A most public situation. In Rev. xi. 8. the dead bodies of the witnesses lie in the street of the great city, called
Sodom and Egypt. Or, their calamities are most publickly exposed, in the antichristian empire, as of great notoriety,
and a great occasion of Joy.
Q. 119. What are we to understand by the merchants of the Papal city; and their merchandise?
A. By these merchants, we probably may understand, the Jesuits, monks, and the most active agents in the work of Papal
delusion. Rev. xviii. 11; "And the merchants of the earth shall weep and mourn over her; for no man buyeth her
merchandise any more."
By their merchandise we probably are to understand, their traffic in the arts of delusion, and ruin of the souls of men.
See Rev. xviii. 23.
Q. 120. Who are denoted by citizens of Zion, the city of God?
A. The new born; called "holy brethren, partakers of the heavenly calling." Ps. lxxxvii. 5, 6; "And of Zion it shall
be said, This and that man was born in her; and the Highest himself shall establish her. The Lord shall count, when he
writeth up the people, that this man was born there."
Q. 121. What is the merchandise of the citizens of Zion?
A. Evangelical truth, wisdom and heavenly instruction: Prov. xxiii. 23; "Buy the truth and sell it not;
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also wisdom and instruction, and understanding." Rev iii. 1-8; "I counsel thee lo buy of me gold tried in the fire,
that thou mayest be rich, and white raiment that thou mayest be clothed -- and anoint thine eyes with eye-salve, that
thou mayest see." Prov. viii 9. "My fruit is better than gold; and my revenue than choice silver." Isai. xxiii. 18;
"And her merchandise shall be shall be holiness to the Lord; -- her merchandise shall be for them that dwell before the
Lord, to eat sufficiently, and for durable clothing." Isai. lv. 1; -- "Come ye, buy, and eat; yea come, buy wine and
milk without money and without price."
Q. 122. What is figuratively expressed by price?
A. A rich opportunity to secure a great good: Prov. xvii. 16; "Wherefore is there a price in the hands of a fool to get
wisdom, seeing he hath no heart to it;" An opportunity to secure eternal salvation, without money and without price,
may well be represented as a price indeed! And by this figure is denoted Christ's infinite atonement: 1 Cor. vi. 20;
"For ye are bought with a price." As the atonement was an event essential to fallen man's obtaining salvation, so it
is strikingly represented as a price paid for our salvation. 1 Pet. i. 18 ; -- "We know that ye were not redeemed with
corruptible things, as silver and gold -- but with the precious blood of Christ."
SMBOLS FROM A CITY IN ARMS.
Q. 123. Who are denoted by Soldiers?
A. Soldiers from the above hostile cities, are papists, infidels, and all the perverse, under the direction of the wicked
one, operating against the church. And soldiers in Zion are Christ, and his people: Rev. xii. 7; "And there was war in
heaven; (i. e. in the nominal church) Michael and his angels fought against the dragon; and the dragon fought, and his
angels." And in Rev. xix. 11 -- to end, is a description of the war between Christ and the infidel empire of the last
days.
Q. 124. Christians then, are soldiers. What further is said of their Leader? And of their following him?
A. In Heb. ii. 10. he is called "The Captain of their salvation." In Joshua, v. 14, he says, "As Captain of the host
of the Lord am I now come." Exod. xxxii 26; "Who is on the Lord's side? Let him come unto me."
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Judges, v. 23; "Curse ye Meroz, (said the angel of the Lord;) curse ye bitterly the inhabitants thereof; because they
came not to the help of the Lord, to the help of the Lord against the mighty."
Q. 125. What is represented by the Christian armor?
A. The Christian graces and privileges. This armor we find described in Eph. vi. 11-18; -- the girdle of truth; the
breastplate of righteousness; the sandals of the gospel; the shield of faith; the helmet of salvation; the sword of the
Spirit, which is the word of God; and the whole is girded on with "all prayer and supplication."
Q. 126. What is denoted by the fighting of Christian soldiers?
A. Their persevering in holy obedience to God, against all opposition, from the wicked world, their own hearts or the
devil. Subduing their vile inclinations. And reproving the wicked world, by holy words and deeds: 1 Tim. vi. 12; "Fight
the good fight of faith." 1 Cor. ix. 26; "So fight I, not as one that beateth the air; but I keep under my body, and
bring it into subjection." 1 Cor. xvi. 13; "Watch ye, stand fast in the faith, quit ye like men, be strong." Eph. vi. 12;
For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the
darkness of this work, against spiritual wickedness in high places." Matt. xi. 12; "The kingdom of heaven suffereth
violence; and the violent take it by force." See Prov. xxviii. 4.
Q. 127. What is symbolized by a bow and arrow in the hands of the Most high?
A. Instruments of judgment to destroy; as wars. pestilence, famine, or any other fatal judgments: Ps. vii. 11-13; "God
is angry with the wicked every day. If he turn not, he will whet his sword; he hath bent his bow and made it ready. He
hath prepared for him the instruments of death; he ordaineth his arrows against the persecutors." Ps. xxi. 12; " There
shalt thou make them (thine enemies) turn their back, when thou shalt make ready thine arrows against the face of them."
God is represented as a "man of war;" and armed, according to the armor of ancient soldiers, against the enemies of
the church. Oft he lets fly his arrows of death; and sweeps multitudes into destruction. Christ, Rev. vi. 4.
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rode forth, in the first propagation of the gospel, with his bow, and crown, conquering and to conquer. The bow here
was an emblem of victorious grace, in mercifully subduing people to himself, in allusion to Ps. xiv. 3-5. In this
latter passage it is added; "Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under
thee." Arrows here some suppose to be arrows of conviction, preparatory to salvation. But the bow and arrows of Jehovah
usually symbolize fatal judgments upon the wicked: Hab. iii. 9; "Thy bow was made quite naked." Deut. xxxii. 40-42; "If
I lift my hand to heaven, and say, I live forever; if I whet my glittering sword, and mine hand take hold on judgment;
I will render vengeance to mine enemies, and will reward them that hate me: I will make mine arrows drunk with blood;
and my sword shall devour flesh."
Q. 128. What is the indication of God's laughing at the wicked?
A. His despising the rage and opposition of his enemies, as impotent and vain; and his infallible purpose to confound
and destroy them: Ps. ii. 4, 5; "He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then
shall he speak unto them in his wrath, and vex them in his sore displeasure." Ps. xxxvii. 12, 13; "The wicked plotteth
against the just, and gnasheth upon him with his teeth. The Lord shall laugh at him; for he seeth that his clay is
coming." This figure is striking, and alarming, against the wicked; who, God says, "shall be turned down to hell, with
all the nations, that forget God."
Q. 129. What is denoted by fleeing from the wrath to come. Matt. iii. 7; and flying for refuge, to lay hold on the hope
set before us; Heb. vi. 18?
A. A fervent exercising of faith in Christ, under a full conviction of our desert of the wrath of God: expressed in
allusion to the ancient Israelite flying to the city of refuge, from the avenger of blood. Numb. xxxv. 13-28. The city
of refuge was a type of Christ. And fleeing to the former was a type of fleeing by faith to the latter.
Q. 130. Who are denoted by Zion's watchmen?
A. The ministers of God's word: Ezek. iii. 17; "Son of man, I have made thee a watchman unto the
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house of Israel; therefore hear the word at my mouth, and give them warning from me." In Ezek. xxxiii. 1-9. God compares
the prophet to a watchman, selected by a people besieged, and set as their sentinel, to blow the trumpet, when the enemy
are approaching. See also chap. iii. 18, 19. Acts, xx. 26, 27.
Q. 131. What is represented by the watchman's trumpet?
A. The word of God: Joel ii. 1, "Blow ye the trumpet in Zion; sound an alarm in my holy mountain." Isai. lxii. 6; "I have
set watchmen upon thy walls, O Jerusalem, who will never hold their peace, day nor night." In Ezek. xxxiii. 7. God applies
the blowing of the watchmen's trumpet, in the preceding verses, thus, "Therefore thou shalt hear the word at my mouth,
and warn them from me " Isai. xxvii. 13; -- "In that day the great trumpet shall be blown." Matt. xxiv. 31; "And he shall
send his angels (or messengers) with a great sound of a trumpet, and they shall gather together his elect from the four
winds."
Q. 132. What is denoted by a trumpet blown by an Angel from heaven? And by a trumpet blown by Christ?
A. A trumpet blown by an Angel denotes a new series of divine judgments. The blowing of seven such trumpets, in the
Revelation, are symbols of the commencements of seven distinct series of judgments on the enemies of God. See
Rev. viii. 7-13. x 7. xi. 15-19. And a trumpet blown by Christ denotes the introduction of the last judgment:
1 Cor. xv. 52; "In a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead
shall be raised incorruptible, and we shall be changed." 1 Thes. iv. 16; "For the Lord himself shall descend from
heaven, with a shout, with the voice of the Archangel, and with the trump of God."
Q. 133. What are denoted by the walls of the city of God?
A. The presence and protecting power of the Almighty: Isai. xxvi. 1; "We have a strong city: Salvation will God appoint
for walls and bulwarks." chap lx. 18; "Thou shalt call thy walls salvation, and thy gates praise." Zech. ii. 5; "I will
be unto her a wall of fire round about."
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Q. 134. Who are the guards of the people of God?
A. Angels of heaven: Ps. xxxiv. 7; "The angel of the Lord encampeth round about them that fear him, and delivereth them."
Heb. i. 14; "Are they not all ministering Spirits, sent forth to minister to them, who shall be heirs of Salvation?" In
2 Kings, vi. 17, "The mountain was full of horses and chariots of fire round about Elisha." And God himself is the guard
of his people: Zech. ix. 8. "And I will encamp about mine house, because of the army, because of him that passeth by,
and because of him that returneth." Isai. xxvii. 3; "I the Lord do keep it, (the church) lest any hurt it I will keep it
night and day."
Q. 135. What are denoted by the tower, refuge and chambers, of the people of God?
A. The divine Attributes: Prov. xviii. 10; "The name of the Lord is a strong tower: the righteous runneth into it, and
is safe." Isai. xxvi. 20; "Come, my people, enter thou into thy chambers, and shut thy door about thee; hide thyself as
it were for a little moment until the indignation be overpass." Ps. xlvi. 1; " God is our refuge and strength; a very
present help in trouble." The most high is frequently represented by such emblems.
Q. 136. What are denoted by the wells of the city of God ?
A. The ordinances of grace; and the spirit of grace in the soul: Isai. xii. 3; "With joy shall he draw water out of the
wells of salvation." John iv. 14; "The water that I shall give him, shall be in him a well of water springing up into
everlasting life."
SYMBOLS FROM A TEMPLE.
Q. 137. What is symbolized by a temple?
A. The residing tokens of the divine presence; heaven: Ps. xi. 4; "The Lord is in his holy temple." See also Rev xi. 19.
-- The body of Christ: John, ii. 19, 21; "Destroy this temple; and in three days I will raise it up: -- But he spake of
the temple of his body." -- Also the church. 2 Cor. vi. 16; "Ye are the temple of the living God." See also
1 Cor. iii. 16, 17.
Q. 138. What is symbolized by the outer court of the temple's being left unmeasured, and being given to the
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Gentiles, to be trodden under foot, forty and two months; Rev. xi. 1, 2?
A. The Papal apostasy; that their system does not accord with God's word; but is real Gentilism, under the Christian
name. This is a striking representation of a system of false religion under the Christian name. Every such system is
a virtual treading of the holy city of God under foot.
Q. 139. What is symbolized by a candlestick?
A. The church of Christ. The candlestick in the temple of old, Exod. xxv. 31-40 all agree, was an emblem of the church.
Its consisting of a principal shaft, and six branches, making seven, upon one base, denotes the unity of the different
churches of Christ: Rev. 1. 20; "The seven candlesticks (or seven branches in one candlestick) are the seven churches."
See also Zech. iv 2.
Q. 140. What is denoted by the light, called a star, in each candlestick?
A. The pastor of the church. Rev. i. 20; "The seven stars are the angels (meaning the pastors) of the seven churches."
Chap. ii. 1; "These things saith he, who holdeth the seven stars in his right hand; and walketh in the midst of his
seven golden candlestick |
