A Key to Open Scripture Metaphors, Book 1 · Chapter 7 · Part 1
The Parts and Members of a Man attributed to God.
Soul.A Soul is attributed to God, by which his Life, Essence, and Will, and therefore God himself, is understood: For as man lives and operates by the Soul, so God in himself is Essential Life, and a most pure act — My Soul shall not abhor you, Lev. 26.11. The wicked his Soul hateth, Psal. 11.5. See Esa. 1.…4. and 42. 1. Jer. 5.9.29. Matth. 12.8. Heb. 10.38. Hence the Lord is said to swear by his Soul, Jer. 51.14. Amos 6.8. that is, by himself, as our Translation renders, it and agreeable to Esa. 45.23. Jer. 22.5. Heb. 6.13. Where it is expounded.
Body.[A Body] by reason of his incorporeal Essence is no where attributed to God, but 'tis ascribed to our Saviour Christ in a twofold respect.
1. As opposed to the Shadows, Figures and Types in the Old Testament, the Truth, Complement or Fulfilling of the things prefigured by these Shadows, being held forth in him, Col. 2.17. Which are a shadow of things to come, but the Body is of Christ, that is, the Truth and Complement is in Christ. And Col. 2.9. It is said that in him dwelleth all the fulness of the Godhead foreign Bodily, that is, most really, perfectly, and solidly, not in a Typical or shadowy manner, as God manifested himself in the Old Testament.
2. The Church is called the Body of Christ, Eph. 1.22, 23. And (God) gave him to be the Head over all things to the Church, which is his body, the fulness of him that filleth all in all. It is called his Body, because he Rules it, giving Sense, Life and Spiritual motion to it, as a mans head does to his body. It is called his fulness, because (though Christ is absolutely perfect in himself, and has no need of us) his Love is so great to his Church, that he will not be without it, any more then a head would be willing to want his members. Father, I will that they also whom thou hast given me, be with me where I am, &c. John 17.24. Eph. 4.12, 15, 16. So much for Christs Mystical Body. As for the humane Body of our Lord, it being really and not metaphorically such, it concerns not this place.
Head.God is called the [Head] of Christ. 1 Cor. 11.3.
(1.) With respect to his humane Nature, for in that sence Christs says the Father is greater then he, John 14.28.
(2.) With respect to his Office as Mediator and Redeemer, for all the actions of Christ were done by the Will, Order, and Commission of the Deity. The Apostle by the figure Climax, or a certain Gradation in the same text calls Christ the head of the Man, because he chose that Sex, when he took humane Nature upon him, so becoming the first…born among many Brethren, Rom 8.29. He also calls man the Head of the Woman, because of the preheminence of Sex, and being ordered her Lord and Superior. In these places the Word is Metaphorical, in respect of eminency, because the head in the natural body is seated highest, excelling the whole body in dignity of sense and reason.
(3.) In respect of Rule and Government, the natural body being ruled by it, &c.
More generally Christ is called the Head of the Church Eph. 1.22. and 4.15. Col. 1.18. &c. In which sence man has no prerogative over the Woman, as to the participation of the benefits of Christ, and Mystical Union with him, Gal. 3.28. Neither Male nor Female, for ye are all one in Christ Jesus. Hence it is said Eph. 1.10. That he might gather together in one head all things in Christ, both which are in Heaven and which are on Earth, which Chrysostom well interprets, viz. foreign.It is done by the mystery of Redemption, that Celestial and Terrestrial things, that is, Angels and Men, should have one head, that is, Christ, whereas before by reason of mans sin, heavenly things were separated from Earthly.
[A Face] Is attributed to God,Face. by which the manifestation of himself to Angels and Men, and the various workings of his Providence is to be understood; for so God is known to us, as one man is known by his face, to another: the Face of God, signifies manifestation.
1. In the blessed state of Eternity, Psal. 16.11. With thy Face is fulness of Joys, (so the Hebrew) and Psal. 17.15. I will behold thy Face in Righteousness: I shall be satisfied when I awake in thy likeness. Matth. 18.10. Their Angels do always behold the Face of my Father which is in heaven. In this sence no man can see Gods Face and Live, Exod. 33.20, 23. For now we see through a glass darkly, but then Face to Face, 1 Cor. 13.12. &c.
2. In the state of Mortality, when God in any measure reveals himself. As,
(1.) By the Face of God his presence and propitious aspect is noted, as Exod. 13.21. The Lord went before them by day in a pillar of a cloud, and by night in a pillar of Fire, Exod. 33.14. My Face (so the Hebrew) shall go with thee, and I will give thee rest, and verse 15. Moses said, If thy Face go not (with us) cause us not to go up hence, &c. that is, if you be not present as heretofore in the pillar of a Cloud and Fire.
Hence that appellation given to Christ is deduced, Esa. 63.9. The Angel of his Face or presence, because by the pillar of a Cloud and Fire in a visible manner he led the Israelites of old, and made the Face of God (as it were) conspicuous to them: others say it is because he is the image of the invisible God, by whom we know the Father as one man is known by his Face to another, Col. 1.15. John 14.9, 10. which cannot be said of any other.
The Face of God signifies also that glorious appearance of God to the people on Mount Sinai, Deut. 5.4. And that more illustrious manner of his Revealing himself to Moses above any other, Deut. 34.10. See Numb. 12.6, 7, 8. &c. Sometimes the Face of God is put for the place where God reveals himself, and where the Ministry of the word flourishes, or as Jehovah himself words it, Exod. 20.24. Where he Records his Name, &c. Thus Cain is said to go forth from the Face of God, Gen. 4.14.16. that is, from the place where his Parents worshipped him, and Jonah rose up to flee from the Face of the Lord— that is, left the Church and People of God, to go to Tarshish among Infidels; not, but that he knew, that none can so fly from the Face of God, as to be unseen by him, but he thought that there was no place for Divine Revelations besides the Holy Land, and therefore hoped that in those strange places God would no longer trouble him,Vid. Brentium in loc. nor impose so hard a Province upon him as to Preach against Ninive, &c. See Exod. 23.15. and 25.30. Psal. 100.1, 2, 3. and 104.4. 2 Sam. 21. 1. Psal. 139.7. Lev. 17.10. Psal. 9.4. &c. Sometimes wrath and divine punishment is noted by the Face of God, as Psal. 68.1. Let them that hate him flee before his Face— Jer. 21.10. I have set my Face against this City for evil, &c. Lam. 4.16. The Face of the Lord hath divided them, &c. 2 Thess. 1.9. 1 Pet. 3.12.
Sometimes the Grace, Favour, and Mercy of God is exprest by it, as Dan. 9.17. Psal. 13.2. Ezek. 39.24. Psal. 31.20. Psal. 17.2. 2 Chron. 29.12. Num. 6.25, 26. Psal. 4.7, and 31.17. and 67.1, 2, 3. Psal. 80.4, 8, 20. 'Tis said of men to seek the Face of God, that is his Grace and favour by Prayer, Psal. 27:8. 2 Chron. 7.14, 17. Esa. 18.3. &c.
God is said to have [Eyes, Eyes▪] by which we are to understand his most exact knowledge, Psal. 11.4. His Eyes behold-his eye-lids try the Children of men— (In the word Eye-brows there is also a Synedoche) Job 34.21.See Caryl on the place. 10. vol. p. 656. For his Eyes are upon the ways of man, and he seeth all his goings, that is, he clearly discerns and understands the ways of man, which intimates, 1. A present act (they are.) 2. A continued act, his Eyes are never off the ways of man. 3. An intentive and serious act, this denotes not only a bare sight, but also that which is operative, as being done, with most exact scrutiny and disquisition— God looks through and discerns men to the utmost, he beholds not only the external acts of men, but also the soul and Spirit of them.
Esa. 1.16. Put away the evil of your doings from before mine Eyes, that is, be ye pure inwardly as well as outwardly, for I see through you, &c.
It is said Hos. 13.14. Repentance shall be hid from mine Eyes— that is, they do not Repent at all, therefore will I not respite the sentence, but execute it certainly— for that which is hid from the Eyes or knowledge of the Omniscient God, is not, nor can have existence, Psal. 110.4. Rom. 11.29. Esa. 65.16.
Heb. 4.13. All things are naked and opened unto the Eyes of him with whom we have to do — the word foreign rendred in our Translation (opened) is very Emphatical, foreign, in collum c…u cervicem resupino. foreign totam spinam Dorsi significat. Hemming. in Com.for it signifies a dissection, quartering, or cleaving asunder through the back-bone, as they do in Anatomy, wherein they are very curious to find out every little Vein or Muscle, though never so close, so as nothing can be hid — The Apostle therefore translates this word to his purpose, to signifie that all the secrets of Hearts are so exposed to the notice and view of God, as if all were dissected and opened like a meer Anatomy.
2. By the [Eyes] of God may be understood his providential Grace and divine benevolence to men, Deut. 11.12. A Land which the Lord thy God careth for (or seeketh) the Eyes of the Lord thy God are always upon it, from the beginning of the year, even unto the end of the year — that is, he graciously cherishes, takes care for and defends it, 1 Kings 9.3. I have hallowed this house which thou hast built, to put my Name there for ever, and mine Eyes and mine Heart shall be there perpetually— that is, my presence and blessing shall be there with you. 2 Chron. 16.9 For the Eyes of the Lord run to and fro throughout the whole Earth, to shew himself strong in the behalf of them, whose Heart is perfect towards him— and Ezra 5.5. The Eye of their God was upon the Elders of the Jews, &c. that is, they are under his care and gracious protection, while they build the House of the Lord, Psal. 32.8. I will guide thee with mine Eye, that is, I will inform thee by my spirit, and will lead thee in a right way. See Psal. 34.15. 1 Pet 3.12. Ezek. 20.17. and 5.11. and 7.4. Deut. 32.10. Psal. 17.8. Zach. 2.8. and 3.9. with 4.10.
3. Sometimes the [Eye] of God signifies divine wrath and punishment, as Amos 9 4. I will set mine Eyes upon them for evil, and not for Good. And Esa. 3.8. Their Tongue and their Doings are against the Lord, to provoke the Eyes of his glory.
Ears.[Ears] are attributed to God, which denotes not only his knowledge of all things done on Earth, but also that he understands, approves of, and gives gracious Returns to the Prayers and Applications of his people, Psal. 10.17. and 31.3. and 55.1, 2. and 71.2. and 130.2. By the Ears of God we are to understand that,
2. He knows the sins of men, which are said to Cry, and enter into the Ears of the Lord, Jam. 5.4. Esa. 5.9.
There is a very Emphatical phrase of the promise of the Messiah, Psal. 40.6. Mine Ears hast thou digged; that is, thou hast markt me as a faithful servant to thy self— by this the most perfect servitude and obedience is noted from the Son (as incarnate or made flesh) to the Father.Messias in duali de auribus suis loquitur, ad eminentiam spiritualis suae servitutis & obedientiae notandam. Nose Et ecce ipsi mittunt faetorem ad nasum suum. The metaphor is taken from a Custom amongst the Jews, that the servants Ear should be bored through with an awl, and serve for ever, unless he would be made free the seventh year, Exod. 21.6. Deut. 15.17. See Esa. 50.4, 5. Heb. 10.5.
[A Nose] is attributed to God, Deut. 33.10. They (that is, the Levites) shall put incense before thee, (in the Hebrew) to thy Nose— some interpret it, to thy Face, that is, before thee, Chaldee foreign. The LXX foreign.
Ezek 8.17. And lo, they put the branch to their Nose; this is rendred, and lo they send a stink to their Nose, which the textual Masora says should be foreign My Nose, (viz. Gods Nose, which opinion is taken up by Galatinus, Vatablus, and Schindler— but the word translated (stick) signifies also, a Branch, so that the meaning of the text (as Jerome says) must be. It was a custom for 25 men in the likeness of Idols to hold a branch to their Noses, doubtless of palms, which the Greeks call foreign, that it may by these be signified that they worship the Idols. See Ez. 15.2.
[A Mouth] the instrument of speech is attributed to God, by which his Will,Mouth. Quidam falso haec verba ad spiritualem vitam de torquent, ac si dictum esset, animas non ali visibili pane, sed Dei verbo, e…t id quidem in se verum, sed alio respexit Moses, &c. Vatablus in loc. Servator filium Dei se esse, neque ait, neque negat, sed ex loco convenientissimo, Deut 8.3. &c. In Harmon. Evang. 110. Et eloquio labiorum suorum interficiet foreign Anti-Christum seu Anti-Deum impium. Lips. Per prosopographiam. Humano more tribuit illi quasi bellatori vehementi in hos…es comoto, faciem arden…em, id est, oculos flammantes, labia frementia, et summam indignationem increpando, prae se serentia, linguam ad vorandum exserta…, et ignis in…ar flammeam, &c. Muscul. in loc. Word, Sentence, Command, &c. is understood. As Josh. 9.14. 1 Sam. 15.24. 2 King. 24.3. Esa. 30.2. &c. There is a notable place, Deut. 8.3. Man doth not live by Bread only, but by every word that proceedeth out of the Mouth of the Lord doth man live— that is, as God hath appointed, and administred the means of living, whether ordinary or extraordinary, (as that in the Desart was when they were fed with Manna) upon which place Vatablus says thus, Some understand these words of spiritual life, as if it had been said, that souls are not fed by visible Bread, but by the Word of God; which indeed is true in it self, but Moses had another meaning; for whereas no person had Bread, he alludes to the Manna, which was sent as an extraordinary supply to the People, that it might be received as an evident truth in all Ages, that mans life depends not upon Bread or any external provision, but upon the good pleasure and providence of God, which preserves natures order, and the Creatures being. So that the Word of God is not put for Doctrine, but the Decree published by God in order to that end. For the Lord throws not off his Creatures, for as he gives them life, so he sustains it. Heb. 1.3. This speech of Moses is repeated by Christ, and opposed to Satans Temptation, Matth. 4.4. upon which D. Calixtus has these words. Our Saviour neither affirms nor denies himself to be the Son of God, but urges a most proper argument out of Deut. 8.3. Where Moses puts the Israelites in mind how they were fed for forty years not by usual Bread, but by Heavenly Manna, as if he had said — I have no reason to despair, as if I must die for want of Bread, neither is there any necessity that Bread should be produced by miracle, because such are not to be wrought at the pleasure or curiosity of every body, but then only when the Glory of God requires it, and when needful in order to mens Salvation; for man lives not by bread alone, but by every word which proceeds out of the Mouth of God, that is, by any other way, which God in his immense power, and unconstrained will has constituted and appointed, that thereby the Life of man may be supported.
It is said of Christ, Esa. 11.4. That he shall smite the Earth with the Rod of his Mouth, and with the breath of his lips shall he slay the wicked, agreeable to 2 Thess. 2.8 Whom (viz. the wicked one) the Lord shall consume, with the Spirit of his Mouth — by which is understood the Word of Christ, which shall judge and condemn the wicked, John 12.48. The Chaldee translates it thus— By the speech of his lips will he slay the Anti-Christ or wicked Anti-God, as Guido Fabricius in his Sy…iack and Chaldee Lexicon renders it.
[Lips] are ascribed to God, Job 11.5. when speech or external manifestations of his mind are attributed to him— O that God would speak and open his Lips against thee. Sometimes Lips and a Tongue are attributed to God, when he is angry, as Esa. 30.27. His Lips are full of indignation, and his tongue as a devouring Fire — and his breath as an overflowing stream, &c. Upon which Musculus thus paraphraseth. These things are ascribed to God after the manner of men, and are terms borrowed from a Warriour vehemently provok't against his Enemy, his face burns, that is, his eyes are inflam'd, his Lips, and other gesture betokening a violent indignation, &c. Psal. 18.8. In the description of Gods Anger, there are many similitudes borrowed from Tempests, Lightning, and other dreadful things to terrifie man. VVhen God is said to speak to any mouth to mouth, it denotes familiarity and intimacy, which prerogative the Lord granted to Moses, Num. 12.8.
It is said Jer. 18.17. I will shew them the *Cervix the hinder part of the Neck.back and not the Face, in the day of their calamity; whereby is signified a denial of his Grace and Favour, which is to be understood by Face— the word translated back signifies the hinder part of the Neck, and indicates Gods Anger, as if he had said— I will not vouchsafe to hear them when they call, nor look upon them when they implore my help.
[An Arm] is attributed to God, by which his strength and power is signified; because the strength of a man is known by the strength of his Arm, whether it be Labor, Fight, &c. Exod. 15.16. Job 40.4. Psal. 77.16. Psal. 79.11. Psal. 89.11, 14. Esa. 30.30. and 51.9. and 59.16. and 62.8. and 63.5. Luke 1.51. &c. A stretched out arm is ascribed to God, in his delivery of his People from Egypt, Psal. 136.11, 12. and Jer. 32.17. Thou hast made the Heaven and the Earth by thy great power and stretched out Arm,Metaphora à bellatoribus pugnantibus vel alijs vehementius labori incumbentibus desumpta. Instar fortis & ardentis bellatoris pugnabis tuis concionibus contra eam, &c. &c. This Metaphor is taken from men fighting or when ingag'd in hard labour, who with all their strength and force employ their Arms, which sometimes they make bare to remove the impediments of Garments. Hence God says to the Prophet Ezekiel chap. 4.7. —Therefore shalt thou set thy face before the siege of Jerusalem, and thine Arm shall be uncovered, and thou shalt prophesie against it, that is, thou shalt Preach against it with all thy might, as eagerly as a Warriour goes to Battle.
Sometimes by the Arm of God the Doctrine of the Gospel is noted, as Esa. 52.10. The Lord hath made bare his holy Arm, in the Eyes of all the Nations, and all the ends of the Earth shall see the Salvation of our God. See ver. 7.8. &c. So Esa. 53.1. It is said, Who hath beleived our Report, and to whom is the Arm of the Lord revealed? Which is repeated, John 12.38. Some in these places (and Esa. 51.9. and 59.16.) By the Arm of the Lord, do understand (and not improperly) the Messiah, who is the Power and Wisdom of God, 1 Cor. 1.24.
A Hand[A Hand] is attributed to God, by which is understood his Power, exerting it self in strong and marvellous operations. As Num. 11.23. Job 10.8. And 12.9, 10. Psal. 8.7. And 95.5. Esa. 11.11. And 59.1. Or his strong and gracious protection, Psal. 31.6. Psal. 144.7. John 10.28, 29. Act. 4.30. Or Infliction of punishment, as Ezod. 9.3. Job 19.21. Psal. 21.9. Psal. 17.14. Psal. 38.3. Acts 13.11. From hence it is put Metonymically for the punishment it self inflicted by God, as Job 23.2. My stroke (in the Hebrew 'tis Hand) is heavier then my groaning. And Job 27.1…. I will teach you by the Hand of God, that is, the stroke or punishment of God. So Ezek 39.21. The phrase— I will stretch forth mine Hand, signifies, I will punish. Exod. 7.5. Esa. 5.25. and 9.12, 17, 21. and 10.4. and 14.27. and 31.3. Jer. 6.12. Ezek- 16.27. and 25.7. Zeph. 1.4. and 2.13. So putting forth the Hand, Job. 1.11. and 2.5. Psal. 138.7. So the shaking of the Hand of the Lord, Esa. 19.16. signifies to be more grievously punished, as Psal. 32.4. So to lighten the Hand signifies to mitigate punishment, 1 Sam. 6.5. See Ezek. 20.22. Esa. 1.25.
Acts 4.28. The Hand of God is put for his Counsel and purpose. Esa. 49.22. To lift up the Hand to the Gentiles, signifies a merciful calling them to Repentance, Prov. 1.24. Esa. 65.2. Because we lift up our Hands to such as we would embrace, or whose presence we desire. To smite the Hands together (as Ezek 21.17. and 22.13.) signifies a great*Cujus signum apud homines manuum complosio esse solet. foreign manus super solium Jah. Metaphora ab homine ducta, qui quod manu ipsa apprehendit tenetque sibi datum, omnium certissime possidet, &c. detestation and averseness. To lift up the hand, (as Exod. 6.8. For so the Hebrew is) signifies to swear, as also, Deut. 32.40. Ezek. 20.5.6. and 36.7. &c. R. Salomo and Aben-Ezra expound Exod. 17.16. Of Gods Oath, viz. Because the Hand of the Lord hath sworn (so the Heb.) that the Lord will have war with Amalek from generation to generation, that is, the Lord hath sworn by his Throne. The Chald. expounds it thus, it is asserted by an Oath, that is, by the terrible One, whose Majesty dwells in the Throne of Glory, that there shall be a War waged by the Lord, against the House of Amalek to cut them off for ever, &c. Moses uses this phrase in allusion to what is spoke before verse 11. And it came to passe that when Moses held up his Hand, that Israel prevailed, and when he let down his Hand, Amalek prevailed, &c.
It is said, John 3.35. The Father loveth the Son, and hath given all things into his Hand, denoting a communication of the fulness of the Godhead to his humane nature. See Matth. 11.27. and Col. 2.9.
Right hand.A [Right hand] is ascribed to God, by which his Divine Power is understood, or indeed the omnipotent God himself, as Exod. 15.6. Thy Right hand, O Lord, is become glorious in power, thy Right hand, O Lord, hath dashed in peices the Enemy, Psal. 77.10. I will remember the years of the Right hand of the most high, Psal. 118.15, 16. The Right hand of the Lord doeth valiantly— The Right hand of the Lord is exalted, the Right hand of the Lord doeth valiantly, Psal. 139.10: Even there shall thy Hand lead me, and thy Right hand shall hold me, that is, thy power which is unlimited and diffus'd every where, Esa. 48.13.
More especially the Right hand of God notes his power, which he exerts in Mercy and Bounty to Believers, Psal. 20.7. and 18.36. and 44.4. and 63.9. and 8….16, 18. Sometimes his wrath and vengeance to his Enemies, as Exod. 15.6, 12, &c.
The Phrase of Christs sitting at the Right hand of God, being exalted in his humane Nature, as Psal. 110.1. Matth. 26.64. Mark. 16.19. Act. 2.33, 34. and 7.55.56. Rom. 8.34. Col. 3.1. &c. is not to be understood properly, as if there were a local situation in a certain place of Heaven, foreign in ell…genda et explicanda est.but by an Anthropopathy or Scripture way of speaking, and is to be understood of a Dominion and Power most powerfully and immediately operating and governing, as it is explained, 1 Cor. 15.25. Eph. 1.20, 21, 22. and 4.10. Heb. 1.3, 4. and chap. 8.1.
A [Finger] is ascribed to God,A Finger by which likewise his power and operating vertue is noted, as men work by the help of their Fingers, Exod. 8.19. and 31.18. Psal. 8.3. When I consider thy Heavens, the work of thy Fingers, &c. Some apprehend that there is a metaphorical emphasis in this place, because the Heavens were created with extraordinary facility by God, and built very artificially, as the finest and most precious sorts of workmanship are wrought by excellent Artists, not by strength of body, nor with their Arms and Hands, but by the dexterity of their Fingers.
By the Finger of God, the Holy Spirit is understood, if you compare Luke 11.20. with Matth. 12.28. because it respects the vertue and power of its operation, as Act. 10.38. &c.
If a mans Fingers be contracted, it is called the Hollow of his hand, if extended, a Span, which by an Anthropopathy are ascribed to God, Esa. 40.12.D…gitis humanis constituitur pugi… lus, si contra…antur, et spithama, si extendantur. Who hath measured the Waters in the Hollow of his Hand? And meted out the Heavens with a Span, &c. that is to say, the Lord hath done it; denoting how easie it is to create all things, and most powerfully to support and govern what he has Created: For as men by Engines and Devices, do lift up and advance huge weights, &c. so it is much more easie for God to rule and dispose the whole Universe at his pleasure. Prov. 30.4. &c. Esa. 48.13. &c.
A [Heart] is attributed to God, by which either his lively Essence is denoted,A Heart. as the heart in man is judged to be the principle or beginning of Life. Gen. 6.6. It greiv'd him at the Heart, that is, in himself— or else his Will and Decree, as Gen. 8.21. the Lord said in his Heart, that is, he decreed and appointed. Chald. He said in his Word, Jer. 19.5. It came not up into my Heart (so the Hebrew) that is,Hoc est. foreign …avore…, …. Bowels. I did neither Will nor Command it: For the Scripture makes the Heart the seat of the soul, whose property it is, to think, will, and discern.
More especially it signifies the good pleasure and approbation of God, 1 Sam. 13.14. The Lord sought him a man after his own Heart, that is, his favour, or good will. So Act. 1….22. &c. Jer. 32.4…. I will plant them in this Land assuredly, with my whole Heart, and with my whole Soul, that is, with greatest benevolence, regard and good Will.
[Bowels] are attributed to Cod, by which his Mercy and most ardent love is expressed, Esa. 63.15. Where is thy zeal and thy strength, the sounding of thy Bowels, and of thy Mercies towards me? Jer. 31.20. My Bowels are troubled for him (that is, for Ephraim) Luke 1.78. Through the *So the Greek runs foreign, per v…cera miseric…rdiae Dei n…tri. foreign significat uterum. The word signifies the Mothers Womb Flac. Illyr Clav. Script.Bowels of the Mercy of our God, whereby the day-spring from on high hath visited us. Hence comes the Verb— foreign ▪ misericordia commoveri, to be moved with Compassion, which is frequently said of Christ, as Matth. 9.36. and 14.14. and 15.32. Mark. 1.41. and 6.34. &c. See Gen 43.29. 1 King. 3.26 Psal. 51.3. See Esa. 63.7. &c, where the Hebrew word that signifies Bowels and Compassionate love is ascribed to God. Illyricus upon the place— says, that this Metaphor is deduced from the love of Mothers to their Children, which they bear in their Wombs, (the same Hebrew word signifying Bowels and Womb) because the seat of affection is in the Bowels, and so Metonymically the thing containing is put for the thing contained, or the Cause or Instrument for the Effect— agreeable to Esa. 46.3. Which are born by me, Dilecti mihi prae omnibus populis, & chari prae omnibus regnis.from the belly, which are carryed from the Womb; which the Chaldee expresses, You who are beloved by me beyond all people, and dear beyond all Kingdoms. Others by the term (womb) would properly understand the time of Conception and Nativity, so denoting Gods Constant care and preservation even from the very birth.
A Bosom.A [Bosome] is in three places attributed to God, Psal. 74.11. VVhy withdrawest thou thy hand, even thy right hand? Pluck it out of thy Bosom, that is, suffer thy right hand to be no longer idle, but employ it, (as if it were drawn from thy Bosome,) in finishing thy glorious work, against thine and our Enemies. See Prov. 19.24. and 26.15.R. Kimchi per sinum Dei Sanctuarium intelligit, quod quaedam quasi latebra Dei est, ut sinus hominis. —Christi foreign erga peccatores Denotat…r. Rabbi Kimchi, by the Bosome of God, understands a Sanctuary, which is (as it were) a certain hiding place for God, as a mans Bosom.
Esa. 40.11. He shall feed his flock like a Shepherd, he shall gather the Lambs with his Arm, and Carry them in his Bosom, and shall gently lead those that are with young. This is spoken of the Messias, who is here compared to a Shepherd, and his tender care of the Sheep and Lambs, Metaphorically sets forth his extraordinary Philanthropy, or Love, Mildness, and Compassion to miserable sinners, who are broken under the sense of Gods Wrath, and weak in Faith. Shepherds are wont to bear their little and weak Lambs gently in their bosom, as they carry the great Sheep upon their backs or shoulders, &c. So does Christ in a spiritual sence, &c.
John 1.18. The only begotten Son, which is in the Bosom of the Father— This phrase metaphorically sets forth the most intimate Communion that is betwixt God the Son, and God the Father, which consists,
1. With respect to eternal generation, for Parents are said to bear their Children in their Bosomes, Num. 11.12. Have I begotten them, that thou shouldest say unto me, Carry them in thy Bosom, (as a Nursing Father beareth the sucking Child) &c. For the like reason, Prov. 8.30. the Son of God is figured in the similitude of a child playing before his Father.
2. With respect to nearest and strictest Relation, or rather indeed Ʋnity of Nature and Essence, as John 14.10. it is said, that he is in the Father, and the Father in him.
3. With respect to the dearest and superlative degree of love for, that which is dear unto men is carryed usually in their Bosom. As it is said of the Disciple whom Jesus loved, John 13.23. That he was leaning on his Bosom, &c.
4. With respect to the most secret Communication: For the Son only knew, and perfectly sees the Father, and therefore he alone reveals him and his heavenly Mysteries to mankind. To which last particular, John cheifly had respect, as appears by the Context.
Feet.[Feet] are attributed to God, by which his Immensity and Omnipresence upon the Earth is noted or signified, as Esa. 66.1.
(2.) His Operation or Activity in crushing, supplanting, or destroying his Enemies, as Psal. 74.3. Lift up thy Feet unto the perpetual Desolations. See Psal. 110.1. &c. The Church is called the place of his Feet, Esa. 60.13. Because he exhibits his grace and glory there, as if he had wal…t in it, agreeable to Deut. 33.3. All thy Saints sate down at thy Feet. Every one shall receive of thy words. This metaphor is taken from the Custom of Scholars, who sat at the Masters feet, Act. 22.3. As Paul was at the feet of Gamaliel. And (Luke 10.39.) Mary who sat at Jesus feet and heard his words. The Clouds are called the dust of his Feet, that is, as if he had walkt upon the Clouds, as men do upon the Dust of the Earth, and with extraordinary swiftness, as the Clouds fly in the Air. See Esa. 19.1. and 60.8. and Psal. 104.3.
[Steps] are attributed to Christ before his incarnation, Psal. 89.51.Steps. Wherewith they have reproached the Foot-steps of thine annointed, that is, the Documents of the Messiah dwelling in us, who by his word raises us up,Documenta habitantis in nobis Messiae, ut quod verbo suo, erigit et solatur, &c. …ertul. lib. de Trinit. folio 601. efficaciae divinae per membra monstrantur, &c. and Comforts us in his promises of coming in the Flesh, and to Judgement, &c. Others say that it is meant of some, who by way of derision, reproached the Messias for the delay of his coming, as proceeding with too slow a pace, that is, that he would never come. The Chaldee— They reproach and disgrace the slow steps of the Feet of thy Christ, &c.
Thus much of the parts of a man, and the members of his Body, which I shall conclude in the remarkable words of Tertullian (if that Book of the Trinity be his) Divine efficacies (says he) are shewen by Members, not the habit or Corporeal lineaments of God, — By his Eyes we are to understand that he sees all things, and by his Ears that he hears all things, and by his Fingers some significations of his Will and Mind, by his Nostrils, his savoury reception of Prayers, as sweet Odors, by his Hand, his octive and creating power; by his Arm, his irresistible strength; by his Feet, his ubiquity, &c. For members or their particular offices are not necessary to him, whose tacit pleasure, commands a ready obedience from all things. What needs he Eyes that's light it self? What needs he Feet, that's every where? Why would he go in, when there is not a place out of which he can go? What occasion has he for Hands, when his silent will is the Builder, Contriver, or Architect of all things? What needs he Ears, who knows even the most secret Thoughts? Or a Tongue, when his very Thoughts are Commands? These Members are necessary for men, not for God, because mans purposes are ineffectual, without the assistance of Organs to act by, but Gods bare Will is Action producing Effects at his meer Pleasure— To Conclude he is all Eye, because every part of him sees all; all Ear, because every part of him hears all; &c.