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THE TYPE.-JONAH.

THIS remarkable history conveys many important lessons, but it claims our notice now on account of the one miraculous incident in it which leads to Jonah being classed among typical persons.

In his character, so far as pourtrayed here, there are scarcely the faintest traces of Him whom he pre-figured, for his refusal to go to Nineveh (whether arising from fear, or unbelief, or pride)-his attempt to evade God's commandmentsand his unreasonable and unmerciful repining at the respite granted to the repentant city; all these are in the strongest possible contrast to Him who never shrank from toil, never left one duty neglected, never passed one repentant sinner unpitied or unaided.

But though we thus condemn Jonah, it is as an INCONSISTENT, NOT AN UNGODLY man ; and his prayer, breathed forth from that wondrous prison-house, shows the real grace of God within his heart; see Jonah ii. He was A TRUE PROPHET, and sent on a DIVINE ERRand. We may note, then, two things:

I. JONAH'S COMMISSION.-A city with probably one or two millions of inhabitants (judging by the 120,000 little children, ch. iv. 11), had so terribly sinned as to provoke an immediate and overwhelming judgment, ch. i. 2; iii. 4. The wickedness of the city is drawn in dark colours in Nahum iii. God bears long, but He cannot be silent FOR EVER. He is merciful and patient, but He is also just and holy, and an obstinate rejection of his mercy can only end in utter ruin; see Ps. vii. 11, 12; Prov. i. 24-28. But before He destroyed the guilty city, He would once more appeal to its fears, and by Jonah's preaching, call it to repentance. What nobler charge could a man have? and what greater responsibility could rest on him? Comp. 1 Cor. ix. 16.

II GOD'S SEAL TO HIS COMMISSION.-In this instance, as in numberless others, God brought good out of evil. Jonah's sin led to his strange chastening, and that led to a miraculous sign that he was indeed God's messenger, for the fact that he came "out of the belly of hell" (THE GRAVE, Jonah ii. 2 margin), stamped both him and his message as sent by God Himself, who alone could preserve life under such circumstances. His re-appearance, after the terrified mariners had cast him overboard, was like a RESURRECTION.

THE CONNECTION

rests on Divine authority. Our Lord not only recognized Jonah as a true preacher of God's will, but at the same time stated " THE SIGN " that authenticated (or proved the truth of) Jonah's commission was a type of "the sign" that should shortly prove his own, Matt. xii. 39-41; thus, in fact, making Jonah a type of Himself.

THE ANTITYPE. CHRIST.

I. HIS COMMISSION.-How fully set forth, both by the Prophets that foretold Him (as in Isa. xlii., liii.) and by the Evangelists that relate his words and his works. A world was undone,-its crimes provoking God to destroy it again,-its cry going up to heaven, not for mercy but for judgment. Then He came to seek and to save the lost, preaching Repentance and Forgiveness, Acts. x. 36.

II. THE SEAL TO HIS COMMISSION.-There were many-his character, his teaching, his miracles ;-but the crown of all was the RESURRECTION. See for instance, Acts xvii. 31; 1 Cor. xv. 12-20. That was the great test, the foundation of a Christian faith. We rest our hope on no doubtful ground, but on One who died for our sins, and "ROSE AGAIN FOR OUR JUSTIFICATION," Rom. iv. 25.

THE TYPE.-JOSHUA THE HIGH PRIEST.

God's mercies are ever suited to our need. The restored Jews, feeble and comparatively few, mourning over the lessened splendours of their State and their Religion, Ezra iv. 12, 13; Nehem. i. 3, needed encouragement, and though their cowardice, self-indulgence, and waywardness no way deserved it, it was freely given. Ezra, Nehemiah, Haggai, and Zechariah, laboured long and faithfully in their cause, doing their utmost to strengthen the nation politically, and to raise the tone of religion. Thus Israel, as in days of old, had its pious Rulers, Priests, and Prophets; and once more also, God graciously renewed his ancient method of instruction by Types; and in these brief notices of Joshua the son of Josedech, the High Priest, we have brought before us a further view of THE MESSIAH, THE GREAT ANTITYPE, bearing in mind especially the idea of RESTORATION, which is the chief point of both the transactions relating to Joshua, Zech. iii. 1—10; vi. 9-15.

I. Note THE PRESENT HUMILIATION; the state of Joshua described in the vision of Zech. iii. 1—3, being an emblem of the state of the nation at that time: compare Haggai i. 2, 4, 9; Nehemiah xiii. How little they deserved God's goodness, or the inheritance of the ancient promises of their people! And how fallen was their condition now, compared with Israel's brighter days! See, as an illustration, Psalm lxxiv.; xliv.; lxxx. Yet in those dark days there was, through God's mercy, the hope and promise of—

II. A GLORIOUS RESTORATION. In the vision Joshua was clothed with the beautiful priestly garments, including the mitre, Ex. xxix. 6, the change of garments being expressly stated to be emblematic of a spiritual renewal and cleansing, Zech. iii. 4. In the crowning related in Zech. vi., Joshua was crowned as ruler as well as priest, though history does not tell whether he really exercised the former duties, or was only typically described as ruler. But evidently he was, in vision, the REPRESENTATIVE of the nation; and in the crowning, the HEAD: whilst as head he was charged and enabled to bring about the desired renewal and restoration, Zech. vi. 13, the crowns being preserved as a sign and a memorial of God's promises, verse 14.

THE CONNECTION.

Joshua's name is the same in Hebrew as Jesus-the Saviour: but this, insufficient of itself, is confirmed by the express promise of Christ "the Branch" out of Jesse's decayed stock (Isa. xi. 1), as represented by Joshua.

THE ANTITYPE.-THE LORD JESUS.

He is the true "Branch;" King and Priest in one, King as Creator of all, and Priest (Heb. viii. 1, 2 : iv. 14), in that He offered himself, Heb. ix. 14; vii. 27. Like Joshua (Zech. iii. 8, margin) He was himself a "sign" or wonder, Luke ii. 34. I. Note THE PRESENT HUMILIATION. The Lord humbled himself, Phil. ii. 7; but the point rather is, that AS OUR REPRESENTATIVE, He was laden with our iniquity, Isa. liii. 6; Rom. iv. 25 : and in that sense underwent deep humiliation, until the guilt was removed by the penalty being borne. STILL his Churc is in humiliation, through trials and temptations without, and through infirmity and inconsistency within. But then see,—

II. THE GLORIOUS RESTORATION PROMISED, through Him the King and Priest. The Spiritual Temple shall be re-built, (Zech. vi. 13), even the Church of God, 1 Pet. ii. 5; Heb. iii. 6. The work goes on now, in the hearts of individual believers, and in the world at large. We look, and long, and pray, and humbly work for this and that hope shall not be disappointed. A FUTURE of unknown glory is before the people of God, and all the praise shall be given to the Lord Jesus.

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THIS Psalm is the language of one who had felt deeply what sin was, and the heavy burden it lays upon the heart until forgiven,-even the fear of God's wrath, that fear that hath torment. But from that dreadful state God's mercy had set him free; and now, pardoned and blessed, he brings his thank-offering,—recalls God's warning, verse 9,—and bids others, who had shared the redemption, acknow ledge it with holy joy. Thus we are led to look at three things,

I. THE TERRORS OF A BROKEN LAW.

II. THE PEACE OF THE REPENTANT BELIEVER.

III. THE SERVICE OF A GRATEFUL HEART.

I. The terrors of a broken law are set before us in the bitter experience of the sinner against God, until he has confessed his transgression and obtained pardon, verses 3, 4. Sin makes us loathsome in the sight of God, and utterly unfit for communion with Him, Prov. xv. 8, 9; and when conscience is awakened, it makes us loathsome to ourselves also: 66 'my sin is ever before me," Ps. li. 3; Ezek. xxxvi. 31. It rankles and festers inwardly,-the mind and conscience give the soul no rest, as long as the sinner keeps silence, verse 3: and smothered convictions are like fire in the bones, drying up all the fresh springs of peace and joy, and leaving all dry and barren, parched and sterile, as the drought in the Eastern summer, verse 4. See the instance of Judas, Matt. xxvii. 3—5.

II. What a contrast to this, is the PEACE OF THE REPENTANT BELIEVER! It is as rest and relief to the heavy laden, Matt. xi. 28. Confession and sorrow for sin must precede the pardon of it. We must acknowledge our transgressions to God, 1 John i. 9; that we deserve the punishment it brings with it, Jer. x. 24; and the justice of God in visiting us with it, Dan. ix. 9, 10. Then we shall find, as David did, that as soon as we confess our transgressions, so quickly will God pardon them, for Christ's sake, verse 5. God is more ready to forgive than we are to seek his pardon, as in the case of the returning prodigal, Luke xv. 20. Peace and the sense of safety follow the assurance of forgiveness, verses 6-8. When the calamities, the floods of sorrow, the great waters of affliction are destroying others, the reconciled child of God feels that they will not come nigh him, verse 6; for God is his "hiding-place" from the storm, preserving him from all real evil, by keeping him from sin, by teaching him the way of righteousness, by his omniscient government, verses 7, 8. Man cannot prevent evils because he cannot foresee them: next therefore to the protecting power of God's wing, is the securing prospect of His eye, watching with tender care over the path of his children. Thus does mercy compass him about, verse 10, who has laid the burden of his sin at the foot of the cross of Jesus, and sought pardon and peace from Him who is the Saviour of sinners, and the Prince of Peace.

III. But such blessedness demands THE SERVICE OF A GRATEFUL HEART. This will be exhibited in the constant habit of earnest prayer, verse 6; and of hearty praise, verse 11; in the ready submission of the naturally rebellious will to the direction of God's Spirit, verse 9; in the desire to be without guile, Rom. iv. 8; and in the endeavour to lead others, now strangers to the paths of holi ness and of peace, into the right way, verse 8; Ps. lxxviii. 6, 7.

Have we ever known true sorrow for sin, or felt the blessedness of pardon, and of reconciliation to our Heavenly Father?

PSALM CIII.-GOD'S FORGIVING LOVE.

THIS is truly “the voice of joy and praise; " the happy Psalmist remembers indeed the guilt from which he had been set free, but only as a burden that was gone for ever. As his sorrow had been deep (Psalm li.), so was his joy, and he describes God's mercy in a variety of images, ending by calling on the whole earth and heaven to adore Him. The FORGIVING LOVE OF GOD is, therefore, the great topic : and we learn that it is,—

I. FREE; v. 10.

II. PERFECT; v. 3. ("all") 5.

III. EVERLASTING, v. 17.

I. We have the blessed truth that God's love is FREE set before us in many ways by the Psalmist, as he recals God's goodness to him personally, and to his people generally. There is free pardon of sin, verse 3, despite of provocation and relapse there is continued renewal of pardon, as there is still sinning and repenting on our part, verse 10-12. Even his chastisements are proofs of His mercy, Lam. iii. 32, 33; for they are sent to reclaim and save us from eternal punishment, and are removed when they have done their work, verse 9; while His bounty and goodness, in removing from us the infirmities both of the body and of the soul, and satisfying them with good things, verse 5, is a further instance of that free love which our Father shows to His children, verse 13, 14; see Job v. 17—20.

II. See, too, how PERFECT it is! Deut. xxxii. 4. There is nothing partially accomplished: all is done that is needful; every want is supplied. When sin is pardoned, it is all taken away, and as often as we view the sun arising in the east, and the darkness flying away to the opposite quarter of the heavens, we have an image of our sins put far away out of His sight through the Sun of righteousness: verse 11, 12. The corruption of our nature is the sickness of the soul; it is that which brings the bodily infirmity, and the liability to death, Rom. v. 12. From all these there is perfect deliverance. He restores the body from its sickness, verse 5, and renovates the drooping soul by His Spirit, Rom. viii. 26, 27; He knows its natural weakness and infirmity, verse 14-16; and, therefore, deals tenderly and mercifully to all, verse 8, never being rigorous and severe, always righteous in His judgment, and full of compassion and love, Isa. liv. 8; Rom. ii. 4.

III. Contrasted with the frailty of his creatures, is the EVERLASTING love of God. Man withers and passes away as the flower; uncertainty attends his plans, his powers, his very existence on the earth, verse 15-16; 1 Peter, i. 23: but the mercy of the Lord is "from everlasting to everlasting ;"-it will continue longer than the earthly lives of His people, and while extending to all the generations of the faithful servants of God, it will follow them beyond the grave into that endless futurity where they will receive the reward purchased for them by the Saviour, Eccles. iii. 14. The throne of the Lord is already prepared, and His universal providence has sustained and will preserve the world, verse 19.

The Psalm concludes with an appeal to all God's creatures to join the thankful believer in his praises, verse 20-22. Can we heartily join in his thanksgivings? If we know anything of God's love and goodness, in providence and in grace, we cannot exhaust our praises, and songs of joy and gratitude will ever be upon our lips.

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PSALM XXXIV.-PRAISE FOR DELIVERANCE.

THIS again is a Psalm of Thanksgiving, but varied from the ciii. in that it seems to speak of temporal as well as spiritual mercies. The sweet Psalmist of Israel, not yet come to the Throne, had especial cause to acknowledge the goodness and power that had supplied every want, and warded off every danger; and as one that had received mercy he proceeds to enforce the evident lessons, a trust in God, and a devotedness to Him.

I. TEMPORAL DELIVERANCE.
II. SPIRITUAL PRESERVATION.

III. THE RETURN REQUIRED.

I. TEMPORAL DELIVERANCE is a source of praise, and the special occasion on which the Psalm was written by David is recorded in 1 Sam. xxi. 13. In ver, 4 he speaks especially of the "fear" he then felt, and how God, when he sought Him, delivered him from it: and while doubtless, in ver. 5, David is describing himself in his perplexity, yet is there no "poor man " who will not be heard when he cries to God to save him from his troubles: see Ps. cii. 17; Isa. lvii. 15. There is a distinct promise that those that fear him shall not want any good thing, Ps. lxxxiv. 11., even though the strongest creatures may be unable to satisfy their hunger without God's help, v. 9, 10. The enjoyment of a comfortable and peaceful life is promised as a blessing to the righteous, v. 12, and although suffering and affliction may fall to their lot, Ps. xxxvii. 23-25, as it is the heritage of our fallen race, yet it ends in victory and glory: see John xvi. 33. The promised preservation of the strength of man, implied in v. 20, has we know from John xix. 36, a higher signification, and leads us to look to the true Paschal lamb, no bone of whom was broken, so especially was He under the protection of his Father, as we are for his sake.

II. But SPIRITUAL PRESERVATION is also the theme of David's thanksgiving, The soul delivered from many and constant perils is continually praising the source of its safety and preservation, v. 1, 2. How often has the soul its fears, when surrounded by the powers of darkness: but God gives light even here, v. 5, for while sin blinds us, faith is the eye by which Christ, the Light of the World, shines forth to direct and gladden us; and He sends his heavenly messengers, v. 7, to protect us from the evil spirits which would assault and hurt our souls, even as the angelic host encamped around Jacob, Gen. xxxii. 1; and Elisha, 2 Kings vi. 17. The readiness of God to listen to the cry of distress, v. 17, and especially to comfort the humble, v. 18, to remove from them the thought that they are forsaken, and to redeem them, and preserve them for ever, v. 22, is a ground of confidence upon which his servants have always trusted, and which has never failed.

III. We must not overlook the RETURN REQUIRED for such mercies and privileges. Who are they who may hope for such indications of Divine love and care ? It is not the portion of the evil-doer, v. 16; for their doom is far different, v. 21. A high standard of excellence is looked for from those whom God has pardoned, blessed, and strengthened by His grace. Out of the purified heart must the utterance of the mouth be: v. 13. Life and death are in the power of the tongue, James iii. 10, and obedience unto life must follow by action the words of sincere devotion to God we utter with our lips, v. 14, James ii. 22.

If thus we make conscience of our duty both to God and man, we shall have like experience to that of David of the Divine goodness, and can respond to his appeal, v. 3, "O magnify the Lord with me, and let us exalt His name together."

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