A Key to Open Scripture Metaphors, Book 1 · Chapter 10 · Part 8
Metaphors taken from Water.
THese metaphors may be thus distinguished.
(1.) Such things as concern the Name or Appellation of Waters.
(2.) The Subjects or Things containing Water.
(3.) Its Adjuncts or Qualities.
(4.) Its Operations or Actions.
1. As to what concerns the first, in Waters two things are especially remarkable, viz.
First, Their Plenty, Multitude, and Depth, in which respect they are oftentimes prejudicial and hurtful.
Secondly, Their Profit and Usefulness. So that the metaphors deduced from Water signifie sometimes good, and sometimes hurt or evil.
In the latter sence, (1.) It signifies a strong and numerous People, especially such as invade a Country in an hostile manner, ravaging and spoiling it, Esa. 8.7. Behold the Lord bringeth up upon them the Waters of the River strong and many. The Chald. An host of many people like a rapid and strong River— The interpretation follows, even the King of Assyria and all his power— The Allegory is continued, And he shall come up over all his channels, and go over all his banks, ver. 8. And he shall pass through all Judah, he shall overflow and go over, he shall reach even to the neck. that is, the King of Assyria with his numerous Armies, like swelling and strong waters shall over-run and destroy all; first the land of Israel, and afterwards the Land of Judah, in which those waters are said to overflow even to the Neck; that is, even to Jerusalem, wherein was the head of the Kingdom, by a Prosopopoeia, whereby a Kingdom is compared to a humane body, &c. Jer. 47.2. Thus saith the Lord, Behold waters shall arise up out of the North, and shall be an overflowing flood, and shall overflow the Land and the fulness thereof. Chald. Behold a people shall come from the North, and shall be as a strong flood, and shall prey upon the Earth. The Hosts of the Babylonians are meant. See Esa. 17.12, 13. Ezek 26.3, 19. Where an Hostile people are expresly compared with Water. Also Rev. 17.1, 15. The Vision of a multitude of waters signifies many people.
(2.) It denotes any great Calamities and Tribulations, 2 Sam. 22.17. Psal. 18.16. and 32.6. and 66.12. and 124.4, 5. and 144.7. Esa. 28.17. and 43.2. Lam. 3.54.
We are also to note, that the most bitter and exquisite passions of our Saviour are metaphorically compared to Deep and overflowing Waters, Psal. 69.2, 3, 14, 15. See Psal. 40.2. See also Psal. 73.10. Some by the Waters of a full Cup would have the same thing understood; but the usual exposition is, that it rather gives a description of the wicked, who enjoy Prosperity and Plenty. And this leads us to the acceptation of water wherein it signifies good, in which as in the foregoing particular we must consider it,
(1.) As it refers to Men.
(2.) To things themselves.
(1.) Water metaphorically signifies posterity, which is propagated from its own stock or head, as water flows from a Fountain, Num. 24, 7. He shall pour the water out of his Buckets, that is, God shall so bless the people of Israel (represented by Jacob) that they shall have a numerous off-spring, and increase into a great posterity— Another metaphor taken from water follows— And his Seed shall be in many waters, which the Chaldee expounds of peoples (according to the above signication) thus he paraphrases, a King shall spring up who shall be magnifyed by his Sons, and he shall rule over many people. But R. Salomo says, that this signifies prosperity, as Seed (increases best) that's sown besides the waters.
To this sence we are to refer, Esa. 48.1. Hear ye this O house of Jacob? called by the Name of Israel, and are come forth out of the waters of Judah, that is, such as are descended of Jacob and Judah, as from a Fountain; as Deut. 33.28. and Psal. 68.26.
(2.) By the metaphor of waters the blessings of God and our Saviour are often noted, as in the chapter of an Anthropopathy.
2. [The Subjects,] or things containing Waters are various. The chief is the [Sea,] which for the plenty of waters,The Sea. the violence or impetuosity of its VVaves and Storms, metaphorically denotes a multitude of Enemies, Jer. 51.4. The Sea is come up upon Babylon: She is covered with the multitude of the waves thereof. Chald. The King with his numerous Hosts in plenty like the Sea came up against Babylon— So it is to be understood, Psal. 65.7. and 89.9. and 93.3, 4. See also Esa. 17.12, 13. and 57.20. Jer. 6, 23. and 50.42. Where there is an expresse comparison.
When our iniquities are said to be cast into the depths of the Sea, Micah 7.19. It signifies a total remission and utter oblivion of them.
[Waves] of the Sea denote Calamities and Punishments, because they rush upon us and are noxious, as the Waves are troublesome to Ships and Seamen, Psal. 42.7. and 88.7. To which that phrase, Lam. 1.20. and 2.11. Relates Psal. 3. Esa. 57.24.
Jude ver. 14. Raging Waves of the Sea, foaming out their own shame. This is spoke of unquiet, untamed, vagabonds, or impetuous violent men, who possessed with a spirit of giddiness by false Doctrine, and wicked lives disturb the Church, and raise scandals. A Metaphor taken from a turbulent and frothing Sea. See the express similitude, Esa. 57.20, 21. To which place the Apostle seems to have respect.
[Fluctuating] or being tossed to and fro,foreign. Eph. 4.14. is attributed to men unstable in the profession of Christianity. See Jam. 1.6.
A [Stream] foreign (Nachal) which runs in a Valley (which is also denoted by the same Hebrew word) and suddenly increases in tempestuous Rainy weather, and brings not only terror but loss and dammage to men and other Creatures▪ metaphorically signifies great Afflictions, Terrors, and Dangers, Psal. 18.4. The flouds of Belial terrifyed me. Chald. The multitude of oppressors made me afraid— Junius and Tremellius. The flouds of wicked men affrighting me; he compares the persecutions and violence of the wicked who would prosecute him even unto Death to flouds, which violently and, ere we are aware, break upon us. Musculus upon the place: This flood of the wicked rightly agrees with the valley of Kidron, that is, the Kingdom of darkness.
Psal. 110.7. He shall drink of the Brook in the way— This is diversly expounded,Ps. 110.7. He shall drink of the brook &c. but most fitly of the passion of our Saviour Christ, which is elsewhere compared to Drinking, for the drinking of his Cup is in this place called a drinking of the Brook in the way. By the Brook or Torrent, the multitude and bitterness of Christs sufferings are noted, and also their Shortness— For these torrents or streams quickly pass away, because they have not their source from a lasting Fountain, but from showers and snow: And therefore it is added, therefore shall he lift up the head, that is, he shall be gloriously delivered from Death and Passion or Suffering, and shall most eminently triumph in the Resurrection. And the Prophet says that Christ should drink [in the way] by which the course of this Earthly Life is signified, which is called the day of the Flesh, Heb. 5.7. Elias when banished and persecuted, and dwelling in a Desart drank of the Brook by the Command of God, 1 Kings 17.4.6. Christ in his passion was placed as it were in a wide Wilderness, and spiritually drank of the greatest Torrent of all tribulations and dolors, which by his passing over the Brook Kedron (which had its name from its blackness and darkness) is noted John 18.1. So much of that.
Sometimes a Stream or Brook is taken metaphorically in a good sence, either because of the abundance of VVaters, which are transferred to plenty of good things, Job 20.17. By the brooks of Honey and Butter (to which Rivers and Floods are added) is signifyed a confluence of prosperous, pleasant, and desireable things, even to full satisfaction, Psal. 36.8. God is said to make Believers drink of the Rivers (or Brooks) of his pleasures, that is, to bestow a plenty of blessed, sweet, and heavenly good upon them, which is that life and overplus (or more than abundance) which Christ promised to his Sheep, John 10.10.
Prov. 18.4. The Well-spring of Wisdom, is called a flowing Brook, that is, the mouth of a wise man does largely and abundantly utter and Communicate wisedom. See Esa. 66.12 Amos 5.24. where there are express comparisons.
Or else the Reason of their being taken in a good sence is because in dry and unwatered Countries, the inundation of Brooks are very seasonable and profitable, Esa. 35.6. In the wilderness waters shall break out, and streams in the Desart. He adds ver. 7. And the parched ground shall become a Pool and the thirsty Land-springs of water. This is a metaphorical description of the blessings of Christs Kingdom, and with respect to their sweetness and abundance.
A [River] if taken in an evil sence, signifies the frequent irruptions and invasions of Enemies, Esa. 18.2. A Nation whose Land the Rivers have spoiled. Here is Divine vengeance foretold upon the wicked Ethiopians, by armed Enemies, who (like mighty currents which none can resist) were to overwhelm their Land▪ Some take this properly because there are frequent inundations in Ethiopia, a Country full of Rivers— Others Metonymically understand it of Enemies, who by the Rivers would invade the Country, as the Turks often do Hungary upon the River Danubius. See Esa. 8.7.
If it be taken in a good sence, it denotes the favour and blessing of God, Psal. 46.4. There is a River; the streams whereof shall make glad the City of God. The Holy habitation which God placed in that City, is intimated to be like a most sweet and pleasant River, whose Rivulets or Streams exhilarate and rejoyce in the whole City; and therefore it is added, The holy of the Tabernacles of the most High.
By [River] Jehovah himself (by his Grace and protection inhabiting there) may aptly be understood; and his streams are the special blessings or benefits we receive from his Divine protection, which flow from his Grace as Rivulets from a River. Neither would it be any error, if it should be referred to the Word of God, for where that is purely taught and flourishes, God himself cannot but be graciously present there, &c.
Esa. 41.18. I will open Rivers in High Places, and Fountains in the midst of the Vallies, I will make the wilderness a Pool of water, and the dry Land-springs of water. This is a metaphorical description of the Kingdom of Christ. Brentius upon the place: By this metaphor of the Desert waters, Fountains and Trees (ver. 19.) is understood; That God was to give the Gentiles, who are called by the name of dry ground and Desert, a most large and capacious Fountain, that is, the Preaching of his VVord in great plenty, that they that are thirsty may drink of the Fountain, that is, Christ and Eternal blessedness.
John 7.38. He that believeth on me, as the Scripture saith, out of his belly shall flow Rivers of Living water. John 7.38. out of his Belly shall flow Rivers, &c.Christ speaking of his being to give the Spirit to his believing Apostles by a wonderful effusion (as ver. 39.) Therefore flowing of water must be understood, of the plentiful gifts and operations of the Holy Ghost, by which the Apostles and other Ministers by Preaching of the Gospel converted many unto Christ and filled them with living comfort. VVhat Christ adds, viz. as the Scripture saith, belongs to the following words, and the flowing of living waters out of their Bellies is inferred from some certain places of the Old Testament such as Esa. 58.11. Thou shalt be like a watered Garden, and like a spring whose waters lye not, (that is, fail not, or do not wax dry) —Or from the whole substance of the Universal Gospel promises expounded or set forth by the allegory of Rivers, Fountains and VVaters, such are, Esa. 44.3. and 49.10. Ezek. 36.25, 26. Joel 3.1. and ….23. Zach. 12.10. and 14.8.
But Heinsius elegantly joyns the words [as the Scripture saith] with the words immediately going before: He that believeth on me, as the Scripture saith. In Aristarcho sacro p. 406.Christ has respect to that place, Deut. 18.15.18. where the Prophet is promised. Neither was there any place, which was then more in their minds, John 1.21. and 6.14. Act. 3.22. John 6.40.— So that the words which follow [out of his Belly shall flow Rivers of living waters] are really the words of Christ himself as is clear, ver. 39. See John 4.14. so far he.
The Hebrew word foreign (Peleg) which signifies a Rivulet, River or Stream with a gentle or natural current, is much of the signification of the former, Job 29.6. Rivers of Oyl, signifies abundance of good things, Prov. 21.1. The Kings heart is in the hand of the Lord, (as) the Rivulets of water, that is, he will incline it, to what he pleases. This similitude shews that Kings are carryed with great impetuosity,Illyricus: where their inclinations prompt them. But yet that it is in the power of God to convert them from evil to good, as he dealt with the waters in the beginning, directing the way where every River must run.
A [Fountain] is generally taken in a good sence, with respect to Temporals and Spirituals. Examples of the former are, Deut. 33.28. The Fountain of Jacob, that is, the people of Israel, which sprung from Jacob, shall remain like a lasting Fountain, Jer. 9.1. The Eye is called a Fountain (or a vein,) of Tears, that is, it sheds Tears plentifully— See Mark 5.29. Lev. 12.7. and 20.18. &c.
Examples of the later are, Psal. 36.9. For with thee is the Fountain of Life, that is, thou, O God, art the cause of all Life and Heavenly blessedness— Psal. 87.7. All my springs, (or Fountains) are in thee— The sence is, That Believers regenerated by the Spirit of God (of whom he speaks ver. 4.5.) should celebrate and sing praises to God in the Kingdom of Christ using this Argument— All the Fountains of our life are in thee, O our Blessed Saviour: Thou alone art the Author, Fountain, and Original of Temporal, Spiritual, and Eternal Life.
Prov. 13.14. The Doctrine of the wise is a Fountain of Life, that is, wholesome, or health-bringing, and full of comfort, like a clear Fountain which never wants refreshing or cooling water. The like chap. 10.11. is said of the mouth of a just or Righteous man. And chap. 14.27. Of the fear of the Lord— Whence it is manifest that this is to be understood of the Preaching of the saving Word of God by just and wise men, that is, Believers.
The Word of Christ the Saviour is called a Fountain and Spring, Esa. 12.3. (where the word is in the plural Number, to denote abundance) Zach. 13.1. Joel 3.23. —With respect to this saving word the Church of Christ is called A Fountain of Gardens, a Well of living waters, and Streams from Lebanon, Cant. 4.15. Chald. the words of the Law are compared to a Well of Living Waters. This Fountain is only in the Church of Christ, and therefore this Name is also attributed to it, and it is also called a spring shut up (or locked) a Fountain sealed, ver. 12. Because it is sealed and kept by the Holy Spirit through the Word to eternal Salvation, 2 Cor. 1.22. Eph. 1.13. and that in a manner utterly unknown to all humane sence and reason. Peter calls False Teachers, Wells without waters, 2 Pet. 2.17. that is, such as make a specious shew of Divine Truth, but really have no Grace, or heavenly Doctrine, God is called the Fountain of Life, but of that we have treated in the chapter of an Anthropopathy. That Life eternal is called Fountains and Springs of Living waters is plain from Esa. 49.10. Rev. 7.17. and 21.6. &c.
More especially the Fountain or water of Siloah is memorable, Esa. 8.6. which is called the Dragon or Serpents Well, Neh. 2.13. From its slow stream and windings like a Serpent, whose stream made a Pool, Fountain of Siloah.Neh. 3.15. called foreign, The Pool of Siloah, John. 9.11. From this Well a Metaphor is taken, Esa. 8.6. Forasmuch as this people despiseth the waters of Shiloah that go softly, &c. By which some understand divine promises given to the Jewish People of a sure defence and protection against their Enemies, in which the Jews having no confidence or acquiescence, betake themselves to the protection of forreign Arms. Others by the waters of Siloah understand the Kingdom of Sion instituted or appointed by God, which was but small and weak in comparison of the Kingdoms of Syria and Israel, as the Fountain glided with an easie and silent current. The Chald. For asmuch as this people despise the Kingdom of the house of David, leading them quietly, as Siloah flows quietly, &c. Of this Fountain Jerome in his Comment says— that Siloah is a Fountain at the bottom of the Hill Sion, which bubbles out not with continual springs, but at uncertain hours and days, passing through the concaves of the Earth and Dens of hard stone, with much noise, we especially that dwell in this Province cannot doubt.
The Fountain Siloah by another name is called foreign Gichon, 1 Kings 1.33.38. as appears by the Chald. paraphr. upon the place, which turns it foreign Siloah. It is called Gichon from breaking or bursting out, hence called a Brook overflowing, 2 Chron. 32.4. it is also observable that Solomon Davids Son was anointed King of Israel by this Fountain, so that there is reason for the allusion, that by this Well is meant the Kingdom of the house of David.
Brentius upon the place says, metaphor â hujus fontis familiam Davidis intelligit, idquè admodum aptè. Nam Siloah, &c. By the Metaphor of this Fountain, he understands the Family of David, and that in a manner aptly; for Siloah though it comes with a great sound, yet it flows not always but at certain days and hours: And when it bubbles forth, it overflows not the whole Land, it destroies not the Fields, but keeps it self in the Concaves or hollow places of the Earth, without danger to any, but flows almost hiddenly: So is the family of David which for the Government of the Kingdom of Juda was sanctified by God. And although there be a great unlikeness between the Kings of Judah, one being more merciful, more clement, and more godly then another, yet they were tolerable Kings, neither were they hitherto over grievous to the people, but behav'd themselves in the administration of the Government modestly and temperately. Yet the common people in Cities and Country desirous of novelty, would rather have strange Kings, though Enemiss, then the poor Family of David which was ordained by God himself to rule that people, &c. It appears in that VVar, that some would willingly be disingaged from danger, and others resolved to repell it any way, but the Commonalty especially the Husbandmen of Juda would have the Family of David dethron'd, and that the King of Israel or the King of Syria should Rule, &c. Against these Esaiah sharply inveighs, and Prophesies that the time will come, that because they would not be contented to live with satisfaction under the peaceable Raign of their own Kings, they should be exposed to endure the storms and bear the scourge of tyrannical, great, and turbulent Enemies. To this interpretation R. Kimchi, Vatablus and Jerome agree.
foreign Beer Puteus.A [VVell] is sometimes taken in good sence, as Prov. 5.15, 16, 17, 18. Drink waters out of thine own Cistern, and running water out of thine own well— Let thy Fountains be dispersed abroad, and Rivers of waters in the streets, let them be to thee only (so the Hebrew) and not to strangers with thee —let thy Fountain be blessed. This continued metaphor respects VVedlock and its lawful familiarity, Aben Ezra thus expounds it— The sence is that we must keep to our own proper wife, and to no other besides her, and by Fountains dispersed abroad a multitude of Children is noted— Munsterus, the Hebrews expound it, forsake a stranger, and adhere to thy own VVife, then shall thy Fountains multiply abroad, that is, thy Children with honour shall appear in publick: For they shall be thine own, whereas if thou goest to another thy Children will be bastards, &c.
Others expound this text of two Doctrines proposed to a pious man.
First, That he should make good use of his proper goods, and by the blessings of God will augment them, ver. 15, 16, 17, 18.
Secondly, That he should live chastly and continently with his own VVife, and abstain from others, ver. 18, 19, &c. Franzius says, Drink water out of thy own Cistern, &c. that is, keep thy Goods for thy self, and thine, and to he…p objects of Charity, but do not consume them upon whores, &c.
A [VVell] is sometimes taken in a bad sence, as great perils and mischief, Psal. 55.23. And thou, O Lord, shall bring them into the VVell (so the Hebrew) of destruction— The Chald. into a deep Hell, Psal. 69.16. Let not the well (so the Hebrew) shut its mouth upon me; Chald. Hell. Christ speaks there of his most bitter passion.
Jer. 2:13. Broken Cisterns that will hold no water (out of which fractions the water goes out, as it comes in, sailing the expectation of men that want water) this signifies the Idolatries of Apostacy of the people, to which God the Fountain of living water is opposed.
3. The Qualities of Water, of these we will note two.
(1.) It is Fluid and Liquid, and if congealed by cold,Qualities of water. it is resolved and liquifi'd again by heat. Hence a metaphor is taken, for when (to melt) or (to be liquid) is spoke of men, it signifies fear, consternation, anxiety and griefs, Exod. 15.15. Deut. 1.28. and 20.8. Josh. 7.5. (where liquid water is added) Job 7.5. and 9.23. Psal. 75.3. and 107.26. Esa. 10.18. and 13.7. and 31.8. (where foreign signifies melting, the Chald. breaking: Consternation for fear. Others render it Tribute, which is the other signification of the word) Esa. 6.4.7. Ezek. 21.15. Job 30.22. So Ovid de Ponto.
Sic mea perpetuis liquescant pectora curis.
So may my breasts with constant sorrows melt.
See Psal. 58.7, 8. and 22.14.15. Where there is an express comparison, Psal. 119.28. My soul melteth (in the Hebrew droppeth) for heaviness, that is, consumes as if it were liquid— the Chald. My soul is sad for sorrow. Some say that this is an hyperbolical description of his Tears, as if his soul were liquid and resolved into weeping. See Job 6.14, 15. Judg. 15.14.
(2.) Water is capable of Cold and Heat, Rom. 12.11. foreign, fervent in spirit, by which spiritual ardor and the zeal of Faith and piety is denoted —the Syriack expresses it by a word which signifies boyling water Job 41.22. Ezek. 24.3.5. See Job 30.27. Rev. 3.15.foreign I know thy works that thou art neither cold nor hot, I would thou wert cold or hot, ver. 16. So that then because thou art lukewarm and neither cold nor hot, I will spue thee out of my mouth— In this text there is a manifest translation from the qualities of water. He calls the Cold such as are without any interest in Christ, or the unconverted; and the Hot he calls such as are endued with the true knowledge of Christ in an eminent degree; and the lukewarm are such as would be called Christians, but do not seriously stand by, or plead the cause of Religion, nor lead a life conformable to their holy profession, foreign, that is, God loves such as are hot or fervent with the zeal of piety: But the lukewarm who are only Christians in Name, and not in reality, he hates, nor will he reckon them among his, which by a metaphorical allusion to warm water, is here expressed— For by that a man is easily provok't to vomit; so that Christ by the term vomiting expresses that he will reprobate such.
Object. But what means this, where he wishes that he were Cold? Does that frame of spirit also please God?
Answer. This is to be understood *respective intelligendum.respectively, or by way of Comparison foreign, the Cold, in that, with respect to the lukewarm, are more praise worthy, because they openly profess what they are, not counterfeiting that sanctity which they have not, pretending one thing and doing another, but being under the blindness of a natural state, if they are taught, they frequently amend, and prove good men; whereas the lukewarm, making a specious shew, of Godliness, but denying the power, are in afar hopeless condition. The sence therefore is, it is fit that thou beest put into the extream degrees, that thou mayest be judged, &c. Prov. 17.27. A man of understanding is of an excellent Spirit, the Hebrew is of a cool spirit, that is, of a sedate and quiet mind who is not easily provok't to be disturb'd with the fiery sallies, and intemperate heat of Anger.
4. The Actions of Water, are of two sorts, some, its own actions, as to break forth, Job 28.4. which signifies abundance of Wealth, and a plentiful off-spring,Actions of water. To break out. Gen. 28.14. and 30.43. Exod. 1.12. Job 1.10. Hosea 4.10. Also a publishing of speech, 1 Sam. 3.1. 1 Chron. 13.2. 2 Chron. 31.5. When the waters are said to overflow, it signifies an irruption, or attaques of a multitude of Enemies, and also, the celerity and speed of the invasion.Overflow. Examples of the former are Esa. 8.8. and 28.15.17, 18. Dan. 11.22. Nah. 1.8. Of the latter Psal. 90.5. Esa. 10.22. Jer 8.6. Isa. 22. All Nations shall flow together to it, Jer. 51.44. Micah 4.1. Here the Prophets treat of the Conversion of the Gentiles to Christ,To flow. by a very significant metaphor. In the means of Conversion which is the Evangelical word by his Divine efficacy, the people willingly without any compulsion flock to him. Waters naturally descend, if they are made to ascend, it is by Engines or art, and not from any spontaneous motion or peculiar quality so inclining them; so this people when they tend Sion-wards and ascend that Holy Hill are acted, animated, and strengthned by the aid, art, and efficacy of the Holy Spirit by the Gospel of Christ.
In men converted,
(1.) This denotes diligence and fervour in piety, as waters gather together with Celerity and Impetuosity.
(2). It denotes Frequency and Plenty, as many waters flow together.
(3.) It denotes Concord or Agreement as many streams come from divers places and when they meet make up one homogeneous body, whose parts cannot be discerned from each other, &c. See Psal. 19.3. and 79.2.119.171. Prov. 1.23. and 15.2.28. and 18.4.
Psal. 45.1. My heart is inditing a good matter, the Hebrew is, my heart boileth or bubbleth up a good word— The LXX. foreign,To bubble. eructavit, prompsit; this is an elegant metaphor of the speech of the heart well premeditated, which by the mouth and lips is uttered as water when it boils, oftentimes bubbles over.
To distil.To [Distill] is put for Speech, Doctrine or Prophecy, either because like Rain or Dew it is every moment instill'd into the Ears, for all Words and Sentences are not proposed at one and the same time,To drop. but distinctly and as it were by drops: Or because as Rain and Dew, Waters, Refreshes, and Fructifies, the Earth, so does heavenly Doctrine render a soul fruitful, &c. Examples are to be seen, Deut. 32.2. Job 29.22. Ezek. 20.46. and 21.2. Mic. 2.6.11. The Heavens and Skies are said to drop down Righteousness, when God gives blessings from Heaven, Esa. 45.8. See Joel 3.18. Amos 9.13. The Mountains shall drop New-wine, and the Hills flow with milk— by which is understood that plenty of Celestial blessings purchased by the Merits of Christ.
Actions of Men about water.Some Actions of a man about waters, as to pour out, which signifies Evil, sometimes with respect to God, when he is said to pour out his wrath, that is, when he grievously punishes, 2 Chron. 12.7. Esa. 42.25. Psal. 79.6. Jer. 42.18. Ezek. 9.8. —22.23. Dan. 9.11. Lam. 2:4. Hos. 5.10. God is said to pour contempt upon Princes, Psal. 107.39, 40. that is, he will devest tyrants of all authority, and make them contemptible in exiles or banishment, as it follows there. See Job 16.13. Psal. 141.8. As it respects men it signifies the evil of guilt and punishment, or afflictions, &c. See examples Job 30.16. Lam. 2.11, 12. Psal. 22.14, 15.73.2. Ezek. 16.15.
Sometimes it is taken in a good sence, sometimes of God, sometimes of Man: Of God, as when he is said to pour out his spirit and his grace, when he plentifully bestows the gift of the Holy Ghost upon Believers and exhibits his grace, Esa. 32.15.44.3. Joel 3.1. Zach. 12.10. Act. 2.17, 33. Rom. 5.5. Tit. 3.6. See Psal. 45.3. 1 Sam. 1.15. Psal. 62.8, 9. Lam. 2.19. Job 3.24.
To [Wash] and make clean (which is wont to be done with water) is often translated to signifie the Justification of sinful man before God, and his sanctification and Renovation. To be washed from sin (as from most fordid filth) is to obtain remission of sins through the Mediator Christ, Psal. 51.8, 9. Esa. 4.4. Ezek. 16.4, 9. —36.25. Act. 22.16. 1 Cor. 6.11. Heb. 10.22. Rev. 1.5.7.14. Or that which is always joyned with the antecedent benefit of God, to abstain from sin and practise Holiness and purity of Life, Job 9: 30. Psal. 26.6. Psal. 73.13. Prov. 30.12. Esa. 1.16. Jer. 4.14, Jam. 4.8. &c.