A Key to Open Scripture Metaphors, Book 1 · Chapter 10 · Part 9
Of Metaphors taken from the Earth.
IN the Globe of the Earth two things are to be considered, which afford as many metaphorical acceptations.
(1.) That it is opposite to Heaven with respect to quantity and qualities. Hence as Heaven denotes the spiritual Kingdom of God, and the state of eternal felicity; so on the contrary the Earth denotes the state of Corruption and Sin in which man after the fall was involved, John 3.31. foreign, he that is of the Earth, is of the Earth, and speaketh of the Earth A very fair Antanaclasis! The first phrase [of the Earth] is properly taken and denotes an Earthly original, that is, to be begotten by a natural man in a natural way (to which is opposed that Christ is foreign, come from above and from heaven. See 1 Cor. 15.47.)
The second phrase [of the Earth] metaphorically taken, is to be carnally wise, ignorant of Divine things, lost in sin, and an absolute stranger to heaven and the spiritual Kingdom of God, which elsewhere is phras'd, foreign, to mind (that is, only taken care for) Earthly things, Phil. 3.19. foreign, to take care for those things which are of the Flesh, Rom. 8.5. See John 3.6. 1 Cor. 2.14. To which in this place of John, viz. 3.31. is opposed that Christ, foreign, is above all, that is, the heavenly Lord and most Holy God void of all imperfection and worldly spot.
The last phrase [to speak of the Earth] is conformable to the first and is to speak those things which are contrary to the Kingdom of God, erroneous and lying. See 1 John 4.3, 5. (To which is opposed that Christ testifies that which he saw and heard, and speaks the words of God, which whosoever receives, he Seals or Witnesses that God is true) the like opposition Christ uses speaking to the carnal Jews, John 8.23.
2. Because the Earth affords men Houses and convenient Habitations, in that respect Eternal Life, and the heaven of the blessed is called a new Earth or Land, Esa. 65.17.22. 2 Pet. 3.13. Rev. 21.1. Because in it are those many Mansions which are provided by Christ for Believers, John 14.2. —In this sence some of the Fathers expound, Matth. 5.5. Blessed are the meek for they shall inherit the Earth. But this may be fitly interpreted of the Earth on which we dwell: For this sentence seems to be borrowed from Psal. 37.11. The meek shall inherit the Earth, and shall delight themselves in the abundance of peace, —The meaning may be, they who do violence to none, and when injur'd easily forgive, who choose rather to lose their right, then vexatiously to wrangle or contend, who value Concord and Tranquillity of mind before great Estates, to whom a quiet Poverty is more welcom, then brawling Riches, these I say, will truly and with a mind full of tranquillity inhabit and possess this Earth, and in it will enjoy the grace and blessing of God to them and their posterity, whilst the Goods of the wicked are by divine Vengeance scatter'd as it were into the light Winds, so that these (viz. the meek) are the true possessors of the Land, and as it were the props or pillars that conserve it, whereas the wicked together with the Devils, are but possessors of a bad Faith, and unjust Ravishers, for whose malice every Creature groans, and does as it were tacitly implore Deliverance of the great Creator, Rom. 8.20, 21, 22. &c.
So much in general, now we shall briefly shew what Metaphors are taken from the several parts of the Earth. As,
1. A [Mountain or Hill] being a more high and elevated part of the Earth metaphorically denotes.Mountains.
(1.) Heaven the habitation of God, so called by an Anthropopathy, as he is elsewhere said, to dwell in the highest, Psal. 3.5. I cryed unto the Lord with my voice, and he heard me out of his Holy Hill, that is, from Heaven: As if he had said I am cast out from the place of the Terrestrial Sanctuary appointed in Jerusalem, but there is yet an open access to the Holy Hill of God his heavenly habitation, where my Prayers shall be heard, and shall implore the wished help against those rebellious and stubborn Enemies. So Psal. 99.9. Psal. 121.1. and 123.1. and 15.1.—18.8. 2, Sam. 22.8.
2. [Kingdoms] and [Empires,] which like Mountains have a preheminence in the World, Psal. 30.7. Lord by thy favour thou hast made my Mountain to stand strong, that is, thou hast given my Kingdom strength and tranquility, Psal. 76.4. Thou art more glorious and excellent than the Mountains of prey— that is, the Kingdoms of the wicked, who unjustly plunder and prey upon the World, Jer. 51.25. Behold I am against thee O destroying Mountain, saith the Lord, &c. Illyricus, So he calls Babylon, although it was situate in a plain, because of the loftiness of its Dignity and Power, by which as a very high Mountain it hung over other Cities and People. But others think, that by the vast circuit and thickness of its Walls it rise like a Mountain; for Herodotus, Strabo, Pliny, and Diodorus Siculus affirm that the Walls of Babylon were 50 Cubits thick and 200 Royal Cubits high. And that which is added in the same place, that Babylon should be made a burning Mountain, is to be understood of the rubbish and ruinous heap which was left like a Mountain after the burning of that great City. —Hab. 3.6. The Everlasting Mountains were scattered, and the perpetual Hills did bow, that is, the Kingdoms of the peoples were suddenly shaken and overthrown: He speaks of the blessing of God, which expelled the Canaanites and distributed their Lands to his people by his Ministers Moses and Joshua. See Exod. 15.14. &c.
3. Any proud Enemies of the Kingdom of God, Esa. 2.14. The day (of the Anger) of the Lord— upon all the High Mountains, and upon all the Hills that are lifted up, that is, upon all such as are proud and lifted up because of their power. As appears, ver. 11.12, 17. Also by the Cedars of Lebanon that are lifted up and the Oaks of Bashan, ver. 13. And the High-Towers and fenced Walls, ver. 15. Esa. 40.4. Every Valley shall be exalted, and every Mountain and Hill shall be brought low, &c. This is a metaphorical description of the effect of John Baptists Preaching, of which the Prophet speaks here.In Comment. h. l. Upon which Musculus— The Doctrine of Repentance, humbles Mountains, and Hills, and makes plain the uneven, and crooked, that is, it brings down the proud, depraved, and wicked, And the Consolation of the Kingdom of God, which is joyned to the Doctrine of Repentance, lifts up the Vallies, that is, it comforts and refreshes the humble, the poor in spirit and the dejected. The forerunner of the Lord did exactly prosecute both these parts in preparing the way for our Lord, saying, Repent, for the Kingdom of Heaven is at hand, Matth. 3. &c. Esa. 41.15. Thou shalt thresh the Mountains, and beat them small, and shalt make the Hills as chaff, that is, thou shalt destroy thine Enemies though they be most proud and powerful, notwithstanding thou dost seem but as a worm, ver. 14. He speaks by the Spirit to the Church of Christ, which by vertue of the heavenly word, works these things gloriously: The Chald. renders it thou shalt slay those people, destroy their Kingdoms, and make them as chaff. See Zach. 4.7. &c.
More especially there is mention of Bashan, Psal. 68.15. which was a mountainous Country, famous for excellent pasture, the Beasts that fed there being very fat, strong, and great— hence the Bulls, Rams, or Heifers of Bashan are metaphorically put for fat, Deut. 32.14. which is also transferr'd to Men, Psal. 22.12. Strong (Bulls) of Bashan have beset me round, that is, the Enemies of Christ who were strong and fierce, &c. See Amos 4.1. The Oaks of Bashan are used in the like sence, Esa. 2.13. Zach. 11.2.
Carmel was a Mountain famous for Fields, Vines, Olive-trees, and Fruit bearing shrubs, and is by a metaphor put for any good and fruitful Country, Esa. 16.10. Jer. 2.7. Some think this Translation is made because of the Etymology of the Word, that alledging that foreign Carmel is compounded of foreign Kerem, vinea, a Vineyard, and foreign plenus, full, that is, full of Vineyards. The Word is also Translated to spiritual things, Esa. 32.15. and mention is made of it in the description of the New Testament Church, and its vigor and glory, Esa. 35.2.
[Lebanon] a Mountain, denotes the Grandees in the King of Assyria's Army, because of the height, statelyness and plenty of the Trees there, Esa. 10.34. And Lebanon shall fall by a Mighty One, that is, even the stoutest and most valiant in that Army shall be slain by the Angel of the Lord. In the foregoing part of the verse 'tis said, and he shall cut down the thickets of the Forest with Iron, where we are to understand the other part of the Army, who together with their chief Captains and Champions were to be cut off.
[Hill] if added to Mountains is sometimes taken metaphorically in the sence given before. Some by Everlasting Hills, Gen. 49.26. Understand Patriarch, Prophets, and illustrious Saints, who exceed others as Hills do Valleys, but it is thought that the phrase unto the utmost bound of the Everlasting Hills, is better expounded unto the end of the VVorld, that is until the Hills be moved, which are always immovable: And by this reason also Esa. 54.10. The Covenant of Divine Grace is compared to Hills and Mountains immoveable.
A [Rock] (which is a great Stone in height resembling a Mountain) by a Metaphor denotes a firm, stable, or secure place from dangers,Rock. and consequently Refuge and Protection, Psal. 40.2. —and 27.5. and 61.2. Esa. 31.9. and 33.16. Jer. 51.25. &c.
A [Den] is a Cavity or hollow place of Stones or great Rocks in which Thieves and Robbers hide themselves,Den. hence Christ calls the Temple of Jerusalem of a Den of Theives, Matth. 21.13. Mark 11.17. Luke 19.46. which is taken from Jer. 7.11. because of their false Doctrine, perverse lives, oppressions, unrighteousness, &c. Each of which is spiritual Robbery. Neither is the allusion of a Den to that spacious and vast Temple insignificant; for we find recorded by Josephus lib. 14 c. 27. and by Strabo lib. 16. that there were Dens in that Country so great and spacious that 4000 men may at once hide themselves in one of them.
A [Valley] because of its lowness and the obscurity of its shade which broken and hanging Hills and trees cause, metaphorically denotes humiliation, griefs,Valley. and oppressions, Esa. 40.4. Luke 3.5. Jerusalem is called the Valley of Visions, Esa. 22.1, Because it was the seminary of the Prophets, &c. Psal. 23.4. Yea though I walk in the Valley of the shadow of Death, I will fear no evil, that is, although I should fall upon the utmost perils of Death— The metaphor is taken from Sheep, who when they stray in those obscure and desolate Vallies are in danger to be destroyed by Ravenous beasts. See Psal. 119.176. I have gone astray like a lost Sheep, &c.
Psal. 84.6. Who passing through the Valley of Baca make it a well: The Rain also filleth the Pools— This text in the Hebrew is thus— Passing through the valley of Mulberry-Trees they make him a well, and the Rain with blessings (or most liberally) covereth them, that is, although the Godly (whom ver. 4, 5. he calls blessed because they dwell in the House of the Lord, still praising him, and with a strong Faith cleaving to him, &c.) should be involved in divers calamities (which is metaphorically expressed by passing through the Valley of Mulberry-trees, that being a barren and dry place, Mulberry-trees usually growing in such ground, 2 Sam. 5.22, 23, 24.) yet they trust in God and make him their Well, by whom as from the living stream of Health and Comfort they are abundantly refeshed, raised up and comforted, and as it were with a wholesome Rain made fruitful. It follows ver. 7. That they go from strength to strength; that is, by the Power of God they shall subdue and overcome all Enemies and Evils that annoy them. It follows in the Hebrew thus The God of Gods shall be seen by them in Sion, (that is in the Church of Believers) that is, he will graciously manifest himself to them, both by the Word of Life, and by his excellent help — Compare Psal. 50.23. with this text.
There are other vallies metaphorically made use of as, Hos. 2.15.Valley of Achor. I will give the valley of Achor for a door of hope — This is a Promise of Jehovah to the Church; by which phrase the consolation of his spirit in adversity, and the comfort of hope is understood. Achor signifies perturbation or trouble, and received that name from the great perturbation of the people of Israel, Josh. 7.24, 25, 26. It was in that valley which borders upon Jericho, that they had the first hope of possessing the Land of Canaan. So they believing in the valley of Achor, that is, being full of trouble and d…sturbance, they are raised up by a gracious consolation out of Gods word, and are comforted by the hope of eternal Life.
The Valley of Jehosaphat is put for the Church, Joel 3.2. The valley of Gehinnon or Hinnon from whence Gehenna (put for Hell) comes, afford no other Metaphors.
A [Desert] which is a part of the Earth little inhabited, and manured, wanting pleasant Rivers, elegant Trees, Fruits, &c. is often put for the Gentiles, who are strangers to the Kingdom of God, and are destitute of the means of eternal Life— Hence Fountains of Living Waters, and good Trees are promised to the Desert, by which the Calling of the Gentiles to the Kingdom of Christ is intimated, Esa. 35.1, 2. and 41.18, 19. and 43.19, 20. And by those Fountains the saving Doctrine of Christ; but by Trees the Teachers of the Word, and true Believers are to be understood.
[The lower parts of the Earth] Psal. 139.15. signifie the Mothers Womb, and so the Chaldee translates it. By this phrase we are fairly inform'd what our original is, viz. the Earth.
Some say that the phrase, Eph. 4.9. He also descended into foreign the lowest parts of the Earth, is to be taken in this sence: But this is most properly to be understood of the state of his deep and most profound humiliation; as his ascending on high, is to be understood of the state of his most super-eminent exaltation. Brentius upon Act. 1. pag. 19. says —See the miseries and calamities, which man must of necessity endure for his sin, and you will find him as it were in the lowest part of the Earth, what is lower than the pit of Death? What's deeper than Hell? When David said, Out of the depths have I cryed to thee O Lord, surely he cries from no other place, than from the sence of Death and Hell, in which for his sins he was comprehended, &c.
[The Deep of the Earth] and the terms that are analogical to it as a Pit, an Abyss, or swallowing deep metaphorically denote,
1. The Grievousness of Evils, Miseries, and Calamities, Psal. 55.23. and 71.20. and 88.6. Prov. 22.14. Esa. 24.17, 22. Lam. 4.20. and 3.47, 53. Zach. 9.11. Hence the phrase to dig a pit for another, that is, to conspire mischief, and to fall into the pit he digged for another, that is, to be overwhelmed with the same evil he provided for another. See Psal. 7.15, 16. and 9.15, 16. Prov. 26.28. Jer. 18.20. Psal. 94.12, 13. 2 Thes. 1.5. &c.
By Sepulchres which are under the Earth great Calamities are likewise signified, Psal. 86.13. and 88.3, 4. &c.
2. That which is Abstruse, hid, or inscrutable, as an abyss, or bottomless pit, cannot be seen or known through Psal. 36.6. and 92.5. Rom. 11.33. 1 Cor. 2.10. Rev. 2.24. See Esa. 29.15. and 31.6. Hos. 5..2. and 9.6. 1 Tim. 6.9. &c.
From [Mud,] [Dirt,] [Dust,] and [Dung,] also Metaphors are taken which denote
1. Men in a Vile and Contemptible condition, 1 Sam. 2.8. Psal. 113.7. Hither may we refer where the Apostle calls himself foreign ▪ 1 Cor. 4.13. Made as the filth of the World, and the off-scouring of all things, because of the ignominy and contempt which he suffered. Erasmus in paraphrase, Others are much honoured by you, but we for your sake to this day, are accounted as the trash of this World, than which nothing can be more abject, or trampled upon. See Lam. 3.45. To which place a great many say the Apostle had respect.
2. Evils and Adversities, Psal. 69.2, 14. Jer. 38.22. Lam. 4.5.
3. Death, or a most ignominious casting away, Psal. 83.10. Which is called the burial of an Ass, Jer. 22.19. See 2 Kings 9.37. Jer. 16.4. &c.
4. A thing had in great esteem among men, but is really vile, sordid, and noxious, Hab. 2.6. That ladeth himself with thick Clay or Mud by this is to be understood a vast power of Riches, which do not profit, but rather prove grand snares and hurtful impediments to the wicked possessors, as if they had been immerg'd in thick Mud, or should take it along, as their burthen. As Mud is an impediment to a Traveller, by how little he can go forward: And by how often he endeavours to dispatch, by so much is he involved in a more dangerous intricacy: So great Wealth, in the way of Godliness are a hinderance to him that sets his heart upon it Mar. 10.23.24. Luk. 8.14. See Esa. 24.20.
Phil. 3.8. I count all things but loss — and Dung that I may win Christ— He speaks of those things, which before his Conversion he magnifi'd, and put his confidence, for Salvation, in: But now being converted to Christ, he despises them as the most sordid and vilest things, being not only unprofitable for Salvation, but most pernicious if confided in. Others expound foreign, as if he had said foreign,foreign quasi foreign, i. e. quae canibus projiciuntur. that which is thrown to dogs— So Suidas takes it. And it is to be noted that in the second verse false Apostles are called Dogs, whose corrupt works the Apostle cautions against. By Mud, Dirt, and other Filth the Members and Apparel of a man are polluted and contaminated; which contamination is brought frequently to denote the Filthy nature of sin, Esa. 64.6. 2 Cor. 7.1. Eph. 5.27. Tit. 1.15. 2 Pet. 2.10, 20. (with ver. 13, 22.) Jud. ver. 23. Jam. 1.21. Rev. 3.4. To this Washing and Cleansing are Contrary, by which the taking away of sin is noted.
[The Dust] of the Earth likewise signifies contempt, abjection, misery, and mourning, 1 Sam. 2.8. Job 16.15. Ps. 7.5, 6. Ps. 22.15, 16, 29, 30. and 44.25, 26. and 113.6, 7. Psal. 119.25. Esa. 47.1. and 52.2. Lam. 3.16, 29.
[Ashes] In a metaphorical signification and by foreign * pulvis, foreign Cinis.allusion of the Name agrees with Dust, with which it is sometimes joyned, sometimes not. For the Dust is indeed Ashes, only that is a grosser matter into which a thing burnt is reduced. By this is signifi'd frailty and vileness, Gen. 18.27. Eccles. 10.9. where nevertheless there is respect had to mans first original which was Dust and Ashes— Sometims it signifies great Calamity, and the sadness, and mourning that ensues, Esa. 61.3. Ezek. 28.18. Mal. 4.3. Lam. 3.16. For Mourners were formerly wont to throw Ashes upon. their Heads, yea to lye in it, as appears, 2 Sam. 13.19. Job 2.8. and 42.6. Esa. 58 5. Jer. 6.25. Ezek. 27.30. Jon. 3.6. Matth. 11.21. &c. The same metaphorical signification is in the phrase, to feed on Ashes, Psal. 102.9. I have eaten Ashes like Bread, that is, I am in very great grief or trouble, Esa. 44.20. He feedeth of Ashes, a deceived heart hath turned, him aside— He speaks of the Idol, which can bring nothing but mourning and all evil to its adorers. So much of simple bodies and what bears Analogy with them. Of Compound we will treat in the following Chapters.