[137]. This is generally styled, by divines, Communicatio idiomatum in concreto, non in abstracto.
[138]. See Vol. I. page 296, 306.
[139]. Prophets were, indeed, oftentimes set apart for that office, without anointing; but it seems probable, from the command of God to Elijah, to anoint Elisha to be a prophet in his room, that when they were called, in an extraordinary manner, to be public prophets, and in that respect, as it is said concerning the prophet Jeremiah, [chap. i. 10.] Set over nations and kingdoms, then they were not only sanctified and ordained hereunto, but the ceremony of anointing was used, especially when some other prophet was appointed to instal them in this office. And as for kings, though they were not always anointed, yet this ceremony was generally used, as is observed by some Jewish writers, when the kingdom was rent out of the hand of one, and another was, by immediate divine direction, substituted to reign in his stead: thus, when the kingdom was taken from Saul, David was anointed; and it was also used in other instances, though the crown was inherited by lineal descent, when any other made pretensions to it. Thus David commanded Solomon to be anointed, because Adonijah pretended to it, [1 Kings i. 34.] And Joash was anointed, though he had a right to the crown, as descended from Ahaziah, who was king before him, because the crown had, for some time, been usurped by Athaliah, [2 Kings xi. 12.] In these, and such like cases, kings were installed in their office by unction, though, in other instances, it was not universally practised.
[140]. See Vol. I. Page 347-350.
[141]. See Vol. I. Page 291, 292.
[142]. The force of this argument, and the application of these and several other scriptures to Christ, depend upon this supposition, which, we take for granted, and, were it needful, might easily be proved, that whenever a divine person is said, in scripture, to appear in the form of an angel, or to appear in a cloud as a symbol, or emblem of his presence, this is always meant of our Saviour. But compare Watts’s Works, 5 vol. 381, and Edwards’s Works, 4 vol. 491.
[143]. Vid. Ephiph. Hær. Page 67. § 7.
[144]. Among the latter, is the learned Dr. Lightfoot. See his Works, Vol. I. Page 12. and Vol. II. Page 327.
[145]. We have no account of the year when this battle was fought; but it is evident that it was before Isaac was born, and consequently before Abraham had lived 25 years in the land of Canaan. And that Shem was then living, appears from hence, that from the flood to Abraham’s coming into the land of Canaan, was 427 years, as appears by considering the sum total of the years of the lives of the patriarchs, mentioned in Gen. xi. 10. & seq. and also that Terah was 130 years old when Abraham was born, as appears, by comparing Gen. xi. 32. with Acts vii. 4. and Gen. xii. 4. and by considering Abraham as 75 years old, as it is there said he was, when he left Haran. Now Shem was born 98 or 100 years before the flood, as appears by comparing Gen. v. 32. with chap. xi. 10. and vii. 11. Therefore, when Abraham went out of his country into the land of Canaan, Shem was 525 or 527 years old; and, when Shem died, he was 600 years old, Gen. xi. 10, 11. therefore Shem lived more than half a hundred years after this battle was fought.
[146]. See Jurieu’s critical history, vol. I. chap. 11.