Jonathan Edwards · 311 of 409

XII. TYPES OF THE MESSIAH · Part 4

The remarkable agreement between many things in the history of Moses, and the prophecies of the Messiah, argue the former to be a type of the latter. Moses was God’s elect. Ps. cvi. 23. “Had not Moses his chosen stood before him.” In his being so wonderfully preserved and upheld by God when in great danger, preserved in the midst of many waters, when he was cast into the river. Moses was drawn out of the water when a babe. Compare Ps. lxix. and Isa. liii. 2. He was preserved in his banishment, preserved and delivered from the wrath of the king of Egypt, when he from time to time went to him with messages that so much provoked him; preserved at the Red sea, in the wilderness, and in the midst of that perverse, invidious congregation, and delivered from the strivings of the people. This is agreeable to many things said in the prophecies of the Messiah. Moses was twice delivered out of great waters, when he was designed by his enemies for death; once in his being drawn out of the river, and another time in rising out of the Red sea. This is agreeable to the prophecies of the Messiah’s sufferings and death, and his rising from them. Misery, and wrath, and sore affliction, are often in Scripture compared to great waters, to waves and billows, and great deeps, and the like; and the Messiah’s sufferings in particular, as Ps. lxix. 1-3, 14, 15. and his deliverance out of those sufferings is represented as his being delivered out of great waters. Ps. lxix. 14, 15. The region of the dominion of death and destruction is represented as being down under the waters. Job xxv. 5, 6. These deliverances of Moses, therefore, are agreeable to the prophecies of Christ’s resurrection. Moses was not only delivered from his troubles and danger, but his deliverances were followed with great exaltation, resembling the exaltation of the Messiah that the prophecies speak of. After he was drawn put of the water, he was exalted in the king’s palace, as his son and heir. After his banishment he converses with God in mount Sinai, a resemblance of heaven, and is made king over God’s church. In about forty days after his resurrection out of the Red sea, he ascends up to God in mount Sinai.

The things that are said of the burning bush, do wonderfully agree with the Old-Testament representations of the Messiah. It was not a high tree, but a bush; as the Messiah is called the low tree; Ezek. xvii. 24. and elsewhere, the twig and the tender plant. This bush was a root out of a dry ground; for it was a bush that grew in mount Horeb, which was so called for the remarkable dryness of the place. The word signifies dryness; there was no spring about the mountain, till Moses there fetched water out of the dry rock. It was in a thirsty wilderness, where was wont to be no rain. Therefore the children of Israel in that wilderness were supplied with water only miraculously. Hos. xiii. 5. “I did know thee in the wilderness in the land of great drought.” See Deut. viii. 15. That bush was the growth of the earth, as the human nature of Christ in the Old Testament is represented to be. Yet it had the divine nature of Christ in it; for this angel of the Lord that is said to appear in the bush, has been proved to be the same with the Messiah from the Old Testament, in my discourse on the prophecies of the Messiah. This angel is said to dwell in this bush, Deut. xxxiii. 16. the more to represent the divine nature of the Messiah dwelling in the human nature. This bush burnt with fire, agreeably to what the prophecies speak of the sufferings of Christ; great calamity and affliction in the Old Testament are often called fire. This was especially a resemblance of the wrath of God, that is often called fire in the Old Testament, and which the prophecies represent the Messiah as enduring. (See fulfilment of prophecies, § 70.) The bush was preserved from being consumed, though it burnt with fire, agreeably to the prophecies of the preservation and upholding of the Messiah. God’s not suffering his Holy One to see corruption, &c. The bush emerged alive and fresh out of the fire, agreeably to the prophecies of the Messiah’s resurrection from the dead, and deliverance from all his sufferings. The angel that dwelt out of that bush, who was the Messiah, comes out of the fire, and appears in the bush, and delivered alive from the flames, to work redemption for his people. See Exod. iii. 8. So the prophecies represent the Messiah rising from the dead, and exalted out of his state of humiliation, to work salvation for his people.

If we consider the remarkable agreement there is between the account Moses gives of the brazen serpent, Num. xxi. and the representation the prophet makes of the Messiah, we shall see good reason to think that the former was intended to be a type of the latter. Doubtless God’s appointing that way for the healing of those that were bitten with fiery serpents, by making an image of those fiery serpents, and putting it on a pole, had some significancy. It was not wholly an insignificant appointment. There was doubtless some important thing that God aimed at in it. It was not an appointment without any aim or any instruction contained in it, as it seems as though it must be, unless some important spiritual thing was represented and exhibited by it. And whoever considers the remarkable agreement between this appointment and its circumstances, and the things spoken concerning the Messiah, will see reason to conclude, that these are doubtless the things signified and pointed forth by it. That sin, misery, and death that the Messiah is represented as coming to save us from, is represented in the Old Testament as being from a serpent. See Gen. iii. 1-6. and xv. and xx. The Messiah is represented as saving from all hurt by the most poisonous serpents: Isa. xi. 8, 9. and lxv. 25. Sin, our spiritual disease, is in the Old Testament compared to the poison of the serpent. Deut. xxxii. 33. Psal. lviii. 4. and cxl. 3. The brazen serpent is called a fiery serpent, Num. xxi. 8. because it was in the image of the fiery serpents. So the prophets represent the Messiah as set forth as a sinner, appearing in the form of sinners, and of a great sinner. Isa. liii. 6. “All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath made the iniquities of us all to meet in him” (for so it is in the Hebrew). Ver. 9. “He made his grave with the wicked.” Ver. 12. “He was numbered with the transgressors, and he bare the sin of many.” He was treated as the greatest of sinners. The Messiah being set forth in the form of a great sinner, he was, as it were, exhibited in the form of a very venomous serpent, according to the manner of representing things in the Old Testament, for there great sinners are represented as poisonous serpents. Psal. lviii. 3, 4. “The wicked are estranged from the womb; their poison is like the poison of a serpent; they are like the deaf adder that stoppeth up her ear.” Psal. cxl. 3. “They have sharpened their tongues like a serpent; adders’ poison is under their lips.” In order to the Israelites being saved from death through the poison of the fiery serpents, the brazen serpent was set up as an ensign to the congregation or army of Israel. For the word translated pole, signifies ensign, which is the much more proper English of the word. This is in exact agreeableness to the prophecies of the Messiah. Isa. xi. 10. “And in that day there shall be a root of Jesse, which shall stand for an ensign to the people.” Here the word translated ensign, is the very same with the word translated pole in the 21st of Num. The brazen serpent was set up as an ensign, that it might be exhibited to public view, and the diseased are called upon to look upon it, or behold it. Thus in the prophecies men are from time to time called upon to behold the Messiah; Isa. xl. 9. “O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength. Lift it up; be not afraid. Say unto the cities of Judah, Behold your God.” We may well suppose, that when the brazen serpent was lifted up in the wilderness, there was proclamation made by heralds to that vast congregation, calling upon them to look on that. Isa. lxv. 1. “I said, Behold me, behold me, to a nation that was not called by name.” Chap. lxii. 10, 11. “Lift up a standard for the people. Behold, the Lord hath proclaimed to the end of the world, say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him.” Zech. ix. 9-12. “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee. He is just, and having salvation and he shall speak peace unto the heathen by the blood of the covenant I will send forth thy prisoners turn ye to the strong hold, ye prisoners of hope.” Isa. lii. 7, 8. “How beautiful on the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation, that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing; for they shall see eye to eye, when the Lord shall bring again Zion.” The way that the people were saved by the brazen serpent, was by looking to it, beholding it, as seeking and expecting salvation from it: as an ensign saves an army by the soldiers looking on it and keeping it in their view. Agreeably to this, it is said concerning the Messiah, Isa. xi. 10. “There shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek.” And Isa. xlv. 22. “Look to me, and be ye saved, all the ends of the earth.” And faith and trust in the Messiah for salvation is often spoken of in the prophecies as the great condition of salvation through him. The Chaldee paraphrasts looked on the brazen serpent as a type of the Messiah, and gave it the name of the word. (Basnage’s History of the Jews, page 367.)

The great agreement there is between the history of Joshua and the things said of him in Scripture, and the things said of the Messiah in the Old Testament, strongly argues Joshua to be a type of the Messiah. There is a great agreement between the names by which he is called in Scripture and the names and things attributed to the Messiah in the Old Testament. His first name was Oshea, Num. xiii. 8-10. which signifies Saviour. So the Messiah is called by the same name, a Saviour, Isa. xix. 20. “He shall send them a Saviour and a great one.” The word is of the same root with Oshea. So again the Messiah is called a Saviour, Isa. xliii. 3, 11. Hosea xiii. 4, 9, 10. Obad. 21. and other places. So he is called Salvation. Isa. lxii. 11. “Behold, thy salvation cometh; behold, his reward is with him, and his work before him.” And this name is agreeable to what is abundantly spoken of in the prophets, as the great work and office of the Messiah, which is to be a Saviour and Redeemer, and to work out the greatest and most eminent salvation for God’s people that ever was or will be; that which is therefore often called the Salvation. This name Oshea was by Moses changed into Jehoshua. Num. xiii. 16. “And Moses called Oshea, the son of Nun, Jehoshua,” i. e. the Lord the Saviour, or Jehovah our Saviour; which makes his name still more agreeable to the name and nature of the Messiah. And it is difficult to assign any other reason why Moses thus changed his name by the direction of the Spirit of God, but that it might be so. This is agreeable to those names by which the Messiah is called in the prophets, Immanuel, God with us, and Jehovah our Righteousness. So Joshua is called the Shepherd, the stone of Israel; Gen. xlix. 24.; agreeably to names by which the Messiah is often called in the prophets. Joshua’s name being the same with the Messiah’s, and agreeable to his office, make it the more probable that it was that he might be a type of the Messiah; because it was frequently God’s manner to presignify future things by the signification of names; as is evident in many instances. Joshua was God’s elect; he was called to his office and exalted to his high dignity by God’s election and special designation, agreeably to what is said of the Messiah in the prophets. He resembled the Messiah in things spoken of him by the prophets in many things wherein Moses did so; particularly in near access to God in mount Sinai and in the tabernacle. Exod. xxxiii. 11. and xxiv. 13. and xxxii. 17. Joshua was a man in whom was the Spirit in an eminent manner. Num. xxvii. 18. “Take thee Joshua, the son of Nun, a man in whom is the Spirit;” agreeably to what is often said of the Messiah in the prophets. It is said of Joshua that he was full of the spirit of wisdom, Deut. xxxiv. 9.; agreeably to many prophecies of the Messiah. Joshua was both a king and a prophet. See Num. xxvii. 18. and Deut. xxxiv. 9. and Joshua the two last chapters. Herein he is like the Messiah. Joshua was the captain of the host of Israel, that fought their battles for them, and subdued their enemies, though many and mighty. He was their captain in their war with Amalek, and, as we may suppose, the other enemies of Israel that they encountered in the wilderness; and he conquered the numerous and mighty enemies in Canaan; agreeably to what is represented of the Messiah every where by the prophets. He came up out of the Jordan when it was swelled with a great flood, into Canaan; as the Messiah is spoken of by the prophets as coming up out of great affliction, terrible sufferings and death, into heaven, a land of rest and great delight. Great sufferings are in the Old Testament represented by the swelling of the Jordan. Jer. xii. 5. Joshua brought the children of Israel out of the wilderness and out of Bashan, and out of great waters, into Canaan a land of rest flowing with milk and honey, agreeably to Psalm lxviii. 22. “The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea:” and Isa. xi. 10. “There shall be a root of Jesse, which shall stand for an ensign of the people, and his rest shall be glorious.” Hosea ii. 14, 15. “I will allure her, and bring her into the wilderness, and speak comfortably to her: and I will give her her vineyard from thence, and the valley of Achor for a door of hope; and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt:” and agreeably to many prophecies that represent the salvation of the Messiah as a bringing of God’s people into a state of liberty, rest, and joy, in Canaan, out of a state of bondage and great affliction in foreign lands, comparing it to God’s first bringing his people through the wilderness into Canaan, which were observed before; and agreeable to many prophecies which speak of God’s people, as delivered from great misery, and brought into happy circumstances, by the Messiah, and as therein partaking with the Messiah in his deliverance from his sufferings and advancement to a state of rest and glory. Joshua, in going before the children of Israel as the captain of the Lord’s host, and bringing them into the land of Canaan, did that which is spoken of in the books of Moses and Joshua themselves, as the office of that angel of God’s presence, who (as I have shown is evident by the Old Testament) was the same person with the Messiah, Num. xxiii. 20. “Behold, I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.” Verse 23. “For mine angel shall go before thee, and bring thee in unto the Amorites and the Hittites,” &c. chap. xxxiii. 14. “My presence shall go with thee, and I will give thee rest.” Josh. v. 14. “Nay, but as the captain of the Lord’s host am I now come.” Joshua was a most glorious conqueror, as the Messiah is every where represented to be in the prophecies. Joshua entered Canaan, conquered his enemies, and brought in his people to their rest and inheritance, by his righteousness or strict obedience to God’s commands. Josh. i. 2,. &c. “Go over this Jordan, thou and all this people, into the land which I do give thee every place that the sole of your feet shall tread upon, that I have given unto you from the wilderness, and this Lebanon, unto the great river, the river Euphrates. There shall not a man be able to stand before thee. Unto this people shall thou divide for an inheritance the land which I sware unto their fathers to give them. Only be thou strong and very courageous, that thou mayest observe and do according to all the law which Moses my servant commanded thee: turn not from it to the right hand nor to the left, that thou mayest prosper whithersoever thou goest. This book of the law shall not depart out of thy mouth, but thou shall meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shall make thy way prosperous, and thou shall have good success.” God promised that he would be with Joshua, and would uphold him, and not fail him, till he had complete victory over all his enemies, agreeably to what is said of the Messiah, Isaiah xlii. 1-4. “Behold my servant whom I uphold. The smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth, and the isles wait for his law.” Verse 6. “I the Lord have called thee in righteousness: I will hold thine hand: I will keep thee, and give thee for a covenant of the people.” Chap. xlix. 2. “He hath made my mouth like a sharp sword; in the shadow of his hand hath he held me, and made me as a polished shaft; in his quiver hath he hid me.” Verses 7, 8. “Kings shall see and arise; princes also shall worship, because of the Lord that is faithful. In a day of salvation have I helped thee, and I will preserve thee and give thee for a covenant of the people.” Psal. lxxxix. 20,. &c. “I have found David my servant, with my holy oil have I anointed him: with whom my hand shall be established; mine arm also shall strengthen him. The enemy shall not exact upon him, nor the son of wickedness afflict him. I will beat down his foes before his face, and plague them that hate him. But my faithfulness and my mercy shall be with him, and in my name shall his horn be exalted:” and many other places; and agreeably to the prophecies of the Messiah, God made his enemies his footstool. Josh. i. 3-5. “Every place that the sole of your feet shall tread upon,” &c. with chap. x. 24. “Put your feet upon the necks of those kings,” &c. Joshua, agreeably to the prophecy of the Messiah, was an intercessor for his people. Joshua x. The high walls of God’s enemies came down before Joshua agreeably to the prophecies of the Messiah. Isa. xxv. 12. “And the fortress of the high fort of thy walls shall he bring down, lay low and bring to the ground, even to the dust.” Chap. xxvi. 5. “For he bringeth down them that dwell on high; the lofty city he layeth it low, he layeth it low even to the ground; he bringeth it even to the dust.” Chap. xxx. 25. “In the day of the great slaughter, when the towers fell.” Joshua destroyed the giants, Josh. xi. 21.; agreeably to this see Isa. xlv. 14. “The Sabeans, men of stature, shall come over to thee. In chains shall they come over, and they shall fall down unto thee.” Isa. x. 33. “And the high ones of stature shall be hewn down, and the haughty shall be humbled.” This seems to be connected with the prophecy in the beginning of the next chapter, in the next verse but one. God assisted Joshua in battle by destroying his enemies by great hailstones out of heaven. See, agreeable to this, Isa. xxx. 30. and xxxii. 19. Ezek. xxxviii. 22. Joshua conquered among kings. Joshua made Israel to trample their haughtiest and strongest enemies under their feet. Josh. x. 24. See, agreeable to this, Isa. xxvi. 7. Chap. xlix. 23. Zech. x. 5. Psal. lxviii. 23. Mic. vii. 10. Psal. xlvii. 3. Isa. lx. 14. Psal. lviii. 10. Joshua did as it were make the sun stand still over Israel. Agreeably to those prophecies of the times of the Messiah’s kingdom. Isa. lx. 20. Zech. xiv. 6, 7. Joshua houghed the horses, and burnt the chariots of the enemies of God’s people in the fire. Josh. xi. 6, 9. Hag. ii. 22. “And I will overthrow the chariots and those that ride in them, and the horses and their riders shall come down.” Psal. xlvi. 9. “He maketh wars to cease to the end of the earth; he breaketh the bow and cutteth the spear in sunder; he burneth the chariot in the fire.” Joshua divided unto Israel their inheritance, as one that God had appointed to be judge, what portion belonged to every tribe.

There is also such an agreement between what is said of Israel’s victory over the Canaanites under Deborah, and what is said in the prophecies of the church’s victory over her enemies in the Messiah’s times, as argues the former to be a type of the latter. The Canaanites were exceeding strong, and God’s people very feeble and defenceless, having no weapons of war, and were mightily oppressed by their enemies. So are things represented between God’s people and their enemies, before their glorious victory and deliverance under the Messiah, in places too many to be enumerated. This victory was obtained by a female. So the war under the Messiah against God’s enemies, is spoken of as maintained by the church, and the glorious victory obtained over them by her, who is spoken of almost every where by the prophecies as a woman or female, and is represented sometimes as such in prophecies of her battle and victory over her enemies. Mic. iv. 13. “Arise, thresh, O daughter of Zion, for I will make thine horn iron, and I will make thy hoofs brass; and thou shall beat in pieces many people.” Cant. vi. 13. “What will ye see in the Shulamite? As it were the company of two armies.” Cant. i. 9. “I have compared thee, O my love, to a company of horses in Pharaoh’s chariots.” Chap. vi. 4. ” Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.” Ver. 10. “Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?” And Deborah’s being a prophetess, well agrees with the church’s being endowed with such abundant measures of the Spirit of God at the time of the church’s glorious victory over her enemies, and all her members becoming as it were prophets agreeably to the prophecies. The assistance given by Jael, another woman, the wife of Heber the Kenite, a Gentile, who slew Sisera, the captain of the host, and so is said to be blessed among women, well represents the assistance of the Gentile church in the victory over God’s enemies in the Messiah’s days. Deborah tells Barak The Lord is gone out before thee;” which is agreeable to Isa. xlii. 13. “The Lord shall go forth as a mighty man. He shall stir up jealousy as a man of war. He shall cry, yea, roar. He shall prevail against his enemies;” and many other places in the prophecies. The work of God in that victory of Israel is spoken of as parallel with those things that are represented in expressions very much like those used in the prophecies to represent what shall come to pass in the time of the church’s victory over her enemies under the Messiah; such as going out of Seir, his marching out of the field of Edom, and the earth trembling, and heaven as it were dissolving and dropping, and mountains melting. Judges v. 45. See Isa. xxxiv. 4-6.and xxiv. 18-21. and lxiii. 1-6. and lxiv. 1-4. The work of God in this victory is compared to God’s great work towards Israel, at their coming out of Egypt, and in the wilderness, just as the glorious victory of the Messiah is in the Ps. 68th Psalm, almost in the same words, (compare Judges v. 4, 5,. with Psalm lxviii. 7, 8.) which is a clear evidence that this victory is a great image of that. For those things that agree in a third thing, agree among themselves. There was a plentiful shower at the time of that victory, that swelled the brook Kishon, as is manifest from Judg. v. 4. and ver. 20, 21. So at the time of the great victory of the church over her enemies under the Messiah, there will be an abundant outpouring of the Spirit, which is often represented in the prophets as a plentiful and very great shower of rain. And these spiritual showers are in the 68th Psalm. compared to the very same showers on Israel that this is. So the effects produced in the time of the Messiah’s victories are compared to the mountains melting, in Isa. lxiv. 1-4. as the effect of this victory is, Judg. v. 5. and both compared to the same effects at mount Sinai. Barak, on this occasion, is called upon to lead captivity captive, Judg. v. 12. in the very same expressions that are used concerning the Messiah, concerning his triumph over his enemies, Ps. lxviii. 18. It is a remnant of Israel that is spoken of as having the benefit of this salvation, Judg. v. 13. as it is a remnant that is often spoken of as having the benefit of the Messiah’s salvation. Isa. iv. 3. Chap. vii. 3. x. 21, 22. xi. 11-16. Jer. xxiii. 3. Joel ii. 32. Mic. ii. 12. and iv. 7. and v. 3. vii. 8. and vii. 18. Zeph. iii. 13. Zech. viii. 12. It is said of the remnant of Israel in Deborah’s time, Judg. v. 13. “Then he made him that remaineth to have dominion over the nobles among the people: the Lord made me have dominion over the mighty,” agreeably to the honour of the saints in the Messiah’s times, spoken of Psal. cxlix. 6,. &c. “Let the high praises of God be in their mouth, and a two-edged sword in their hand, to execute vengeance upon the heathen to bind their kings with chains, and their nobles with fetters of iron, to execute upon them the judgment written. This honour have all the saints.” And what is said, Isa. xlix. 23. of kings licking up the dust of the church’s feet. The angels of heaven are represented as fighting in this battle, Judg. v. 20. as they are in the battle of God’s people under the Messiah, Psal. lxviii. “The chariots of God are twenty thousand, even thousands of angels.” Cant. vi. 13. “The company of two armies,” compared with Gen. xxxii. 1, 2. The enemies of Israel in Deborah’s battle were swept away with a flood, Judg. v. 21. See Dan. ix. 26. Ezek. xxxviii. 22. Isa. xxviii. 17. The church, on occasion of Deborah’s victory, triumphs thus: “O my soul, thou hast trodden down strength.” This is agreeable to Isa. xxvi. 7. Chap. xlix. 23. Zech. x. 5. Ps. lxviii. 23. Mic. vii. 10. Ps. xlvii. 3. and cx. 1. Isa. lx. 14. Ps. lviii. 10.

The great agreement there also is between the story of Gideon’s victory over the Midianites, and things spoken in the prophecies concerning the Messiah, is an argument that the former is typical of the latter. Gideon brought Israel out of the wilderness, and from the caves, rocks, and mountains, where they had had their abode. Judg. vi. 2. This agrees with Psal. lxviii. 22. “The Lord said, I will bring again from Bashan!” And lxxxix. 12. “Tabor and Hermon shall rejoice in thy name.” Hos. ii. 14. “I will bring her into the wilderness and speak comfortably unto her.” Ezek. xx. 35,. &c. “I will bring you into the wilderness of the people, and there will I plead with you I will bring you into the bond of the covenant.” Isa. xlii. 11. “Let the wilderness and the cities thereof lift up their voice let the inhabitants of the rock sing: let them shout from the tops of the mountains.” Cant. ii. 14. “O my dove, that art in the clefts of the rock let me see thy face.” And Jer. xvi. 16. “I will send for many hunters, and they shall hunt them from every mountain and from every hill, and out of the holes of the rocks:” taken with the two foregoing verses, and ver. 19, 20, and 21,. following. Isa. xlii. 7. “To bring out the prisoners from the prison, and them that sit in darkness, out of the prison-house.” Ver. 22,. &c. “This is a people robbed and spoiled, they are all of them snared in holes, and they are hid in prison-houses; they are for a prey, and none delivereth; for a spoil, and none saith, Restore. Who gave Jacob for a spoil and Israel to the robbers? He hath poured upon him the fury of his anger and the strength of battle. But now thus saith the Lord that created thee, O Jacob, fear not, for I have redeemed thee.” Compare this with Judg. vi. 2-6. “The children of Israel made them dens which are in the mountains, and caves and strong holds. And they destroyed the increase of the earth, and left no sustenance for Israel, neither sheep, nor ox, nor ass and Israel was greatly impoverished.”