The opinions of the moderns on this subject may be reduced to two: 1. Some believe that Christ will reign personally on the earth, and that the prophecies of the millennium point to a resurrection of martyrs and other just men, to reign with him a thousand years in a visible kingdom. 2. Others are inclined to believe that, by the reign of Christ and the saints for a thousand years on earth, nothing more is meant than that, before the general judgment, the Jews shall be converted, genuine Christianity be diffused through all nations, and mankind enjoy that peace and happiness which the faith and precepts of the Gospel are calculated to confer on all by whom they are sincerely embraced.” The state of the Christian church, say they, will be, for a thousand years before the general judgment, so pure and so widely extended, that, when compared with the state of the world in the ages preceding, it may, in the language of Scripture, be called a resurrection from the dead. In support of this interpretation, they quote two passages from St. Paul, in which a conversion from Paganism to Christianity, and a reformation of life is called a resurrection from the dead,” Rom. vi, 13; Ephesians v, 14. There is, indeed, an order in the resurrection, 1 Cor. xv, 24; but we no where observe mention made of a first and second resurrection at the distance of a thousand years from each other: yet, were the millenarian hypothesis well founded, the words should rather have run thus: Christ, the first-fruits, then the martyrs at his coming, and a thousand years afterward the residue of mankind,--then cometh the end,” &c.
Mr. Joseph Mede, Dr. Gill, Bishop Newton, Mr. Winchester, Mr. Eyre, Mr. Kett, and a host of writers recently, are advocates for the first of these opinions, and contend for the personal reign of Christ on earth. When these great events shall come to pass,” says Bishop Newton, “of which we collect from the prophecies this to be the proper order,--the Protestant witnesses shall be greatly exalted, and the twelve hundred and sixty years of their prophesying in sackcloth, and of the tyranny of the beast, shall end together; the conversion and restoration of the Jews succeed; then follows the ruin of the Ottoman empire; and then the total destruction of Rome and of antichrist. When these great events, I say, shall come to pass, then shall the kingdom of Christ commence, or the reign of saints upon earth. So Daniel expressly informs us that the kingdom of Christ and the saints will be raised upon the ruins of the kingdom of antichrist, Daniel vii, 26, 27. So likewise St. John saith, that, upon the final destruction of the beast and of the false prophet, ‘Satan is bound,’ &c, Rev. xx, 2–6. It is, I conceive, to these great events, the fall of antichrist, the reëstablishment of the Jews, and the beginning of the glorious millennium, that the three different dates in Daniel, of twelve hundred and sixty years, twelve hundredand ninety years, and thirteen hundred and thirty-five years, are to be referred. And, as Daniel saith, ‘Blessed is he that waiteth, and cometh to the thirteen hundred and thirty-five years,’ Daniel xii, 12: so St. John saith, ‘Blessed and holy is he that hath part in the first resurrection,’ Rev. xx, 6. Blessed and happy, indeed, will be this period; and it is very observable, that the martyrs and confessors of Jesus, in papist as well as Pagan times, will be raised to partake of this felicity. Then shall all those gracious promises in the Old Testament be fulfilled, of the amplitude and extent of the peace and prosperity, of the glory and happiness, of the church in the latter days. Then, in the full sense of the words, ‘shall the kingdoms of this world become the kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever,’ Rev. xi, 15. According to tradition, these thousand years of the reign of Christ and the saints will be the seventh millenary of the world; for, as God created the world in six days, and rested on the seventh, so the world, it is argued, will continue six thousand years, and the seventh thousand will be the great sabbatism, or holy rest of the people of God; ‘one day being with the Lord as a thousand years, and a thousand years as one day,’ 2 Pet. iii, 8. According to tradition, too, these thousand years of the reign of Christ and the saints are the great day of judgment, in the morning or beginning whereof shall be the coming of Christ in flaming fire, and the particular judgment of antichrist, and the first resurrection; and in the evening or conclusion whereof shall be the general resurrection of the dead, small and great; ‘and they shall be judged every man according to his works.’”
Such is the representation of the millennium, as given by those who embrace the opinion of Christ’s reigning personally on earth during the period of one thousand years. But Dr. Whitby, Mr. Lowman, &c, contend against the literal interpretation of the millennium, both as to its nature and duration. Mr. Faber observes that, “respecting the yet future and mysterious millennium, the less that is said upon the subject the better. Unable myself to form the slightest conception of its specific nature, I shall weary neither my own nor my reader’s patience with premature remarks upon it. That it will be a season of great blessedness, is certain; farther than this we know nothing definitely.” The millenarians do not form a sect distinct from others; but their distinguishing tenet, in one view or other, prevails, in a greater or less degree, among most denominations into which the Christian world is divided.
The following observations from Jones’s Biblical Cyclopædia are worthy great attention for their sobriety:--Some have supposed that the passage, Rev. xx, 4, is to be taken literally, as importing that at that time Jesus Christ will come, in his human nature, from heaven to earth, and set his kingdom up here, reigning visibly and personally, with distinguished glory on earth; that the bodies of the martyrs, and of other eminent Christians will then be raised from the dead, in which they shall live and reign with Christ here on earth a thousand years. And some suppose, that all the saints, the true friends to God and Christ, who have lived before that time, will then be raised from the dead, and live on earth perfectly holy, during this thousand years. And this they suppose is meant by the first resurrection. Those who agree in general in this notion of the millennium differ with respect to many circumstances, which it is needless to mention here. Others have understood this paragraph of Scripture in a figurative sense: that by this reign of Christ on earth, is not meant his coming from heaven to earth in his human visible nature; but his taking to himself his power, and utterly overthrowing the kingdom of Satan, and setting up his own kingdom throughout the world which, before this, had been confined to very narrow bounds; subduing all hearts to a willing subjection, and thus reigning generally over the men who shall then be in the world, and live in that thousand years. And by the souls of them which were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands,” living again and reigning with Christ a thousand years; they suppose, is not meant a literal resurrection, or the resurrection of their bodies, which is not asserted here, as there is nothing said of their bodies, or of their being raised to life; but that they shall live again, and reign with Christ, in the revival, prosperity, reign, and triumph of that cause and interest in which they lived, and for the promotion of which they died; and in whose death the cause seemed to languish and become extinct. Thus they shall live again in their successors, who shall arise and stand up with the same spirit, and in the same cause, in which they lived and died, agreeable to ancient prophecies. The meek shall inherit the earth.” And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High; whose kingdom is an everlasting kingdom, and all dominions shall serve him.” And they suppose that this revival of the cause of Christ, by the numerous inhabitants of the earth rising up to a new and holy life, is that which is here called the first resurrection, in distinction from the second, which will consist in the resurrection of the body; whereas this is a spiritual resurrection; a resurrection of the cause of Christ, which had been, in a great degree, dead and lost; a resurrection of the souls of men, by the renovation of the Holy Spirit. That this important passage of Scripture is to be understood in the figurative sense, last mentioned, is probable, and the following considerations are thought sufficient to support it:--
1. Most if not all the prophecies in this book are delivered in figurative language, referring to types and events recorded in the Old Testament; and in imitation of the languageof the ancient prophets. And this was proper, and even necessary, in the best manner to answer the ends of prophecy, as might easily be shown were it necessary. The first part of this passage, all must allow, is figurative. Satan cannot be bound with a literal, material chain. The key, the great chain, and the seal, cannot be understood literally. The whole is a figure, and can mean no more than, that, when the time of the millennium arrives, or rather previous to it, Jesus Christ will lay effectual restraints on Satan, so that his powerful and prevailing influence, by which he had before deceived and destroyed a great part of mankind, shall be wholly taken from him for a thousand years. And it is most natural to understand the other part of the description of this remarkable event to be represented in the same figurative language, as the whole is a representation of one scene; especially, since no reason can be given why it should not be so understood.
2. To suppose that Christ shall come in his human nature to this earth, and live here in his whole person visible a thousand years before the day of judgment, appears to be contrary to several passages of Scripture. The coming of Christ, and his appearing at the day of judgment in his human nature, is said to be his second appearance, answering to his first appearance, in his human nature on earth, from his birth to his ascension into heaven, which was past. And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them who look for him shall he appear the second time, without sin, unto salvation,” Heb. ix, 27, 28. The appearance here spoken of is the appearance of Christ at the day of judgment, to complete the salvation of his church. This could not be his appearing the second time, were he thus to appear, and to be bodily present in his human nature on earth, in the time of the millennium, which is to take place before the day of judgment. The coming of Christ does not always intend his coming visibly in his human nature; but he is said to come, when he destroyed the temple and nation of the Jews, and appeared in favour of his church. So his destruction of Heathen Rome, and delivering his church from that persecuting power, was an instance of his coming. And he will, in the same way, come to destroy antichrist, and the kingdom of Satan in the world, and introduce the millennium; and in these instances, and others, he may be said to appear. But his coming to judgment, and appearing to complete the final destruction of all his enemies, and to perfect the salvation of his church, is his last coming and appearance. But if he were here on earth, visible in his human nature, and reigning in his glorified body, during the millennium, he would be already here to attend the last judgment, and he could not be properly said to come from heaven, and to be revealed from heaven, because this was done a thousand years before. Beside, that Christ should come from heaven, and appear and reign in his human nature and presence before the day of judgment, seems to be contrary to the following scriptures: For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first.” When the Lord Jesus shall be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God,” &c. When he shall come to be glorified in his saints,” 1 Thess. iv, 16; 2 Thess. i, 7, 8, 10. This is evidently his appearing the second time, for the salvation of all them that look for him; but were he on earth before this, in the human nature, during the time of the millennium, how could he be said to be revealed, to descend and come from heaven to judge the world?
3. There is nothing expressly said of the resurrection of the body in this passage. The Apostle John saw the souls of them which were beheaded for the witness of Jesus, &c, and they lived and reigned with Christ. The resurrection of the body is no where expressed in Scripture by the soul’s living. And as there is nothing said of the body, and he only saw their souls to live: this does not appear to be a proper expression to denote the resurrection of the body, and their living in that. As this, therefore, does not seem to be the natural meaning of the words, and certainly is not the necessary meaning, we are warranted to look for another meaning, and to acquiesce in it, if one can be found which is more easy and natural, and more agreeable to the whole passage and to the Scripture in general. Therefore,
4. The most easy and probable meaning is, that the souls of the martyrs, and all the faithful followers of Christ, who have lived in the world, and have died before the millennium shall commence, shall revive and live again in their successors, who shall rise up in the same spirit, and in the same character, in which they lived and died; and in the revival and flourishing of that cause which they espoused, and spent their lives in promoting. This is therefore a spiritual resurrection, denoting that all Christ’s people shall appear in the spirit and power of those martyrs and holy men, who had before lived in the world, and who shall live again in these their successors, and in the revival of their cause, or in the resurrection of the church, from the very low state in which it had been before the millennium, to a state of great prosperity and glory. This is agreeable to the way of representing things in Scripture in other instances. John the Baptist was Elijah, because he rose in the spirit of Elijah, and promoted the same cause in which Elijah lived and died; and Elijah revived and lived in John the Baptist, because he went before Christ, in the spirit and power of Elijah, Luke i, 17. Therefore Christ says of John, This is Elijah who was to come,” Matt. xi, 14.
With regard to the nature of the millennial state, or the blessings which shall be moreparticularly enjoyed during that period, the following things seem to be marked out in prophecy:--
1. It is expressly said of those who shall partake of this first resurrection, that they shall be blessed and holy;” by which the inspired writer seems to denote that it will be a time of eminent holiness. This will constitute the peculiar glory and the source of the happiness of the millennium state, Zech. xiv, 20, 21. And that such will be the case, we may infer, also, from the consideration, that,
2. There is reason to expect a remarkable effusion of the Spirit, about the commencement of this happy period, even as there was at the first setting up of Christ’s kingdom in the world. Beside the promises of the Spirit which were accomplished in the apostolic age, there are others which from the connection appear to refer to the time we are now speaking of. Thus Isaiah, after having described Christ’s kingdom which was set up at his first coming, and then the succeeding desolate state of the Jews, represents this as continuing until the Spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest,” Isa. xxxii, 15–19. The Apostle Paul, speaking of the conversion of the Jews at this period, refers to a passage in Isaiah where a promise of the Spirit is made to them: “As for me, this is my covenant with them, saith the Lord: My Spirit which is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and for ever,” Isa. lix, 20, 21; Rom. xi, 26, 27. The Lord having mentioned the forlorn dispersed state of Israel throughout the nations, among whom they had profaned his name, promises to gather them, cleanse them, and give them a new heart and spirit, and adds, And I will put my Spirit within you, and cause you to walk in my statutes; and ye shall keep my judgments and do them,” Ezek. xxxvi, 27; xxxix, 28, 29. The promise of pouring upon them the spirit of grace and supplication has also a view to this period, Zech. xii, 10. Though we are not to expect the miraculous gifts of the apostolic age, yet the work of the Spirit will abundantly appear in qualifying men for propagating the Gospel throughout the world, filling them with light, zeal, courage, and activity, in that work; in giving success and effect to the Gospel by converting multitudes to the faith, quickening the dead in trespasses and sins, and translating them into the kingdom of Christ; and in enlightening, quickening, purifying, and comforting the children of God, stirring them up to greater liveliness, love, zeal, activity, and fruitfulness in his service.
3. A universal spread of the Gospel, diffusing the knowledge of the Lord throughout the world in a more extensive and effectual manner than ever it was before. This is repeatedly promised: The earth shall be full of the knowledge of the Lord, as the waters cover the sea;” and this shall take place in that day when the Gentiles shall seek to the branch of the root of Jesse, whose rest shall be glorious, and when the Lord shall set his hand again the second time to recover the remnant of his people, and shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah, from the four corners of the earth,” Isaiah xi, 9–12. The same promise of the universal knowledge of the glory of the Lord is repeated in the prophecy of Habakkuk, ii, 14. This will be attended with corresponding effects: All the ends of the world shall remember and turn unto the Lord; and all the kindreds of the nations shall worship before him,” Psalm xxii, 27; yea, all kings shall fall down before him, all nations shall serve him,” Psalm lxxii, 11. And though we may not imagine that all the inhabitants of the globe will have the true and saving knowledge of the Lord; yet we may expect such a universal spread of light and religious knowledge as shall root up Pagan, Mohammedan, and antichristian delusions, and produce many good effects upon those who are not really regenerated, by awing their minds, taming their ferocity, improving their morals, and making them peaceable and humane.
4. The Jews will then be converted to the faith of the Messiah, and partake with the Gentiles of the blessings of his kingdom. The Apostle Paul, in the eleventh chapter of his Epistle to the Romans, treats of this at large, and confirms it from the prophecies of the Old Testament. He is speaking of Israel in a literal sense, the natural posterity of Abraham; for he distinguishes them both from the believing Gentiles and the Jewish converts of his time, and describes them as the rest who were blinded, had stumbled and fallen, and so had not obtained, but were broken off and cast away, Rom. xi, 7, 11, 12, 15, 17. Yet he denies that they have stumbled that they should fall, that is, irrecoverably, so as in no future period to be restored; but shows that God’s design in permitting this was, that through their fall salvation might come unto the Gentiles, and that this again might provoke them to jealousy or emulation, verse 11. He argues that if their fall and diminishing was the riches of the Gentiles, and the casting away of them was the reconciling of the world, their fulness will be much more so, and the receiving of them be life from the dead, verses 12, 15. He farther argues, that if the Gentiles were grafted contrary to nature into a good olive tree, how much more shall these which be the natural branches be grafted into their own olive tree?” verse 24. Nor did he consider this event as merely probable, but as absolutely certain; for he shows that the present blindness and future conversion of that people is the mystery or hidden sense of prophecies concerning them; and he cites two of these prophecies where the context foretels both their rejection and recovery, Isaiah lix, 20, 21; xxvii, 9.
5. The purity of visible church communion,worship, and discipline, will then be restored according to the primitive apostolic pattern. During the reign of antichrist a corrupted form of Christianity was drawn over the nations, and established in the political constitutions of the kingdoms which were subject to that monstrous power. By this means the children of God were either mixed in visible religious communion with the profane world, in direct opposition to the word of God, or persecuted for their nonconformity. In reference to this state of things, the angel commands St. John to leave out the court which is without the temple, and not to measure it, for this reason, because it is given to the Gentiles; and the holy city shall they tread under foot forty and two months,” Rev. xi, 2; that is, they shall pollute and profane the worship and communion of the church during the one thousand two hundred and sixty years of antichrist’s reign, so that it cannot be measured by the rule of God’s word. But when the period we are speaking of shall arrive, the sanctuary shall be cleansed, Dan. viii, 14; the visible communion, worship, order, and discipline of the house of God will then be restored to their primitive purity, and accord with the rule of the New Testament. So it is promised to Zion, Henceforth there shall no more come into thee the uncircumcised and the unclean,” Isaiah lii, 1. Thy people shall be all righteous; they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified,” Isaiah lx, 21. And in that day there shall be no more the Canaanite in the house of the Lord of Hosts,” Zech. xiv, 21.
6. The Lord’s special presence and residence will then be in the midst of his people. Christ hath promised to be with his people in every period of the church, even unto the end of the world, Matt. xxviii, 20, and that he will be in the midst even of two or three of them when gathered together in his name, Matt. xviii, 20. He also calls them to purity of communion and personal holiness, and promiseth to dwell in them and walk in them, 2 Cor. vi, 16, 17; but this will be fulfilled in an eminent and remarkable manner during the millennial period. The Lord, having promised to raise Israel out of their graves, to gather them from among the Heathen, and bring them into the church and kingdom of Christ, as one fold having one shepherd, adds, And I will set my sanctuary in the midst of them for evermore; my tabernacle also shall be with them; yea, I will be their God, and they shall be my people,” Ezek. xxxvii, 11–27. This alludes to his dwelling among Israel in the tabernacle and sanctuary of old, Lev. xxvi, 11, 12; and imports his manifesting himself unto them, admitting them into the most intimate correspondence and communion with himself in his ordinances, communicating light, life, and consolation to them by his Spirit; and also his protection and care of them as his peculiar people. It is intimated that there will be such visible tokens of the divine presence and residence among them as will fall under the notice of the world, and produce conviction and awe, as was in some measure the case in the first churches, Acts ii, 47; v, 11, 13; 1 Cor. xiv, 24, 25; for it is added, And the Heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore,” Ezek. xxxvii, 28. Indeed, this is that very promise which is represented to St. John as accomplished: And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God,” Rev. xxi, 3.
7. This will be a time of universal peace, tranquillity and safety. Persons naturally of the most savage, ferocious, and cruel disposition, will then be tame and harmless; so it is promised, Isaiah xi, 6–10. Whether we consider the persons represented by these hurtful animals to be converted or not, it is certain they will then be effectually restrained from doing harm, or persecuting the saints. There shall be no war nor bloodshed among the nations during this happy period; for we are told, that, in the last days, when the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it; the Lord shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more,” Isaiah ii, 4. The same promise is repeated word for word in the prophecies of Micah, iv, 3. Much to the same purpose is that promise in Hosea ii, 18. Though war has hitherto deluged the world with human blood, and been a source of complicated calamities to mankind, yet, when Satan is bound, his influence upon wicked men restrained, and the saints bear rule, it must necessarily cease.
8. The civil rulers and judges shall then be all maintainers of peace and righteousness. Though Christ will put down all that rule, power, and authority which opposeth the peace and prosperity of his kingdom; yet as rulers are the ordinance of God, and his ministers for good; as some form of government seems absolutely necessary to the order and happiness of society in this world; it is thought that when the kingdoms of this world are become our Lord’s and his Christ’s, the promise will be accomplished, I will also make thy officers peace, and thine exactors righteousness;” and in consequence of this, violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls salvation, and thy gates praise,” Isaiah lx, 17, 18. Peace and righteousness are the two great ends of government: Christ himself is king of righteousness, and king of peace, and the civil rulers during that happy period will resemble him in their character and administration; for then shall that promise be fulfilled: In righteousness shalt thou be established: thou shalt be far fromoppression, for thou shalt not fear; and from terror, for it shall not come near thee,” Isaiah liv, 14.
9. The saints shall then have the dominion, and the wicked shall be in subjection. This is clear from the united voice of prophecy: The kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High,” Dan. vii, 27. The saints of the Most High shall take the kingdom, and possess the kingdom for ever,” Dan. vii, 18. The meek shall inherit the earth,” Matt. v, 5; shall reign on the earth,” Rev. v, 10; shall reign with Christ a thousand years,” Rev. xx, 4; they shall be priests of God, and of Christ, and shall reign with him a thousand years,” Rev. xx, 6. The saints are at present made kings and priests unto God, a kingly priesthood, 1 Peter ii, 9; but then they shall be more eminently so, when, by the holiness of their lives, the purity of their faith and worship, and their diligence in promoting pure and undefiled religion, the earth shall he filled with the knowledge of the Lord. Then shall that promise be fully accomplished, Ye shall be named the priests of the Lord; men shall call you the ministers of our God,” Isaiah lxi, 6. With regard to the nature of their reign, it will undoubtedly correspond in all respects with the spiritual and heavenly nature of Christ’s kingdom, to the promotion of which all their power will be subservient. Those who cannot conceive of any reign upon earth, but such as consists in lordly and oppressive dominion, maintained by policy and force, and made subservient to the purposes of pride, ambition, avarice, and other worldly lusts, can have no idea at all of this reign of the saints with Christ, which is a reign of peace on earth and good will to men; a reign of truth and righteousness, of true godliness and universal humanity. In short, it is the prevalence and triumph of the cause of Christ in this world over that of Satan and all his instruments. How delightful then the prospects which open upon the eye of faith in the prophetic vision! Christianity prevails universally, and the consequences are most blissful. Our race assumes the appearance of one vast virtuous and peaceful family. Our world becomes the seat of one grand triumphant adoring assembly. At length the scene mingles with the heavens, and, rising in brightness, is blended with the glories on high. The mysteries of God on earth are finished, the times of the regeneration are fulfilled. The Son of God descends. The scene closes with divine grandeur: And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of many thunderings, saying, Alleluia; for the Lord God omnipotent reigneth. The kingdoms of this world are become the kingdoms of our Lord and his Christ. And I saw a new heaven and a new earth; for the first heaven and the first earth were passed away; and there was no more sea. And I saw the holy city, New Jerusalem, coming down from God out of heaven. And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.”
MILLET,דחן, Ezek. iv, 9, a kind of plant so called from its thrusting forth such a quantity of grains. Thus in Latin it is calledmillium, as if one stalk bore a thousand seeds. It has been supposed that thedochanmeans what is now called in the eastdurra; which, according to Niebuhr, is a sort of millet, and when made into bad bread with camel’s milk, oil, butter, or grease, is almost the only food which is eaten by the common people in Arabia Felix. I found it so disagreeable,” says he, that I should willingly have preferred plain barley bread to it.” This illustrates the appointment of it to the Prophet Ezekiel as a part of his hard fare.Durrais also used in Palestine and Syria, and it is generally agreed that it yields much more than any other kind of grain. Hiller and Celsius insist that thedochanis thepanic; but Forskal has expressly mentioned thedokn,holcus dochna, as a kind of maize, of considerable use in food; and Brown, in his Travels, describes the mode of cultivating it.
MILLO, a part or suburb of Jerusalem. David built round about from Millo and inward,” 2 Sam. v, 9; that is, he built round about from the place where Millo was afterward erected by Solomon, or where more probably the senate house, or Millo of the Jebusites, had stood, which was pulled down to make room for the more sumptuous edifice of Solomon, to his own house; so that David built from Mount Zion, quite round to the opposite point. Hence, the residence of David, even in the reign of that renowned monarch, began to assume the size and splendour of a city.
MINISTER, one who attends or waits on another; so we find Elisha was the minister of Elijah, and did him services of various kinds, 2 Kings iii, 11. So Joshua was the servant of Moses, Exod. xxiv, 13; xxxiii, 11. And these persons did not by any means feel themselves degraded by their stations, but in due time they succeeded to the offices of their masters. In like manner John Mark was minister to Paul and Barnabas, Acts xiii, 5. Christ is called a minister of the true, that is, the heavenly, sanctuary. The minister of the synagogue was appointed to keep the book of the law, to observe that those who read it, read it correctly, &c, Luke iv, 20. The rabbins say he was the same as the angel of the church, or overseer. Lightfoot says, Baal Aruch expounds thechazan, or minister of the congregation, bysheliach hatzibbor, or angel of the congregation; and from this common platform and constitution of the synagogue, we may observe the Apostle’s expression of some elders ruling and labouring in word and doctrine, others in the general affairs of the synagogue. Ministers were servants, yet servants not menial, but honourable; those who explain the word, and conduct the service of God;those who dispense the laws and promote the welfare of the community; the holy angels who in obedience to the divine commands protect, preserve, succour, and benefit the godly, are all ministers, beneficial ministers, to those who are under their charge, Heb. viii, 2; Exod. xxx, 10; Lev. xvi, 15; 1 Cor. iv, 1; Romans xiii, 6; Psalm civ, 4.
MINT, Matt. xxiii, 23; Luke xi, 42; a garden herb well known. The law did not oblige the Jews to give the tithe of this sort of herbs; it only required it of those things which could be comprehended under the name of income or revenue. But the Pharisees, desirous of distinguishing themselves by a more scrupulous and literal observance of the law than others, gave the tithes of mint, anise, and cummin,” Matt. xxiii, 23. Christ reproved them because that, while they were so precise in these lesser matters, they neglected the more essential commandments of the law, and substituted observances, frivolous and insignificant, in the place of justice, mercy, and truth.
MIRACLES. A miracle, in the popular sense, is a prodigy, or an extraordinary event, which surprises us by its novelty. In a more accurate and philosophic sense, a miracle is an effect which does not follow from any of the regular laws of nature, or which is inconsistent with some known law of it, or contrary to the settled constitution and course of things. Accordingly, all miracles presuppose an established system of nature, within the limits of which they operate, and with the order of which they disagree. Of a miracle in the theological sense many definitions have been given. That of Dr. Samuel Clarke is: A miracle is a work effected in a manner unusual, or different from the common and regular method of providence, by the interposition of God himself, or of some intelligent agent superior to man, for the proof or evidence of some particular doctrine, or in attestation of the authority of some particular person.” Mr. Hume has insidiously or erroneously maintained that a miracle is contrary to experience; but in reality it is only different from experience. Experience informs us that one event has happened often; testimony informs us that another event has happened once or more. That diseases should be generally cured by the application of external causes, and sometimes at the mere word of a prophet, and without the visible application of causes, are facts not inconsistent with each other in the nature of things themselves, nor irreconcilable according to our ideas. Each fact may arise from its own proper cause; each may exist independently of the other; and each is known by its own proper proof, whether of sense or testimony. As secret causes often produce events contrary to those we do expect from experience, it is equally conceivable that events should sometimes be produced which we do not expect. To pronounce, therefore, a miracle to be false, because it is different from experience is only to conclude against its general existence from the very circumstance which constitutes its particular nature; for if it were not different from experience, where would be its singularity? or what particular proof could be drawn from it, if it happened according to the ordinary train of human events, or was included in the operation of the general laws of nature? We grant that it does differ from experience; but we do not presume to make our experience the standard of the divine conduct. He that acknowledges a God must, at least, admit the possibility of a miracle. The atheist, that makes him inseparable from what is called nature, and binds him to its laws by an insurmountable necessity; that deprives him of will, and wisdom, and power, as a distinct and independent Being; may deny even the very possibility of a miraculous interposition, which can in any instance suspend or counteract those general laws by which the world is governed. But he who allows of a First Cause in itself perfect and intelligent, abstractedly from those effects which his wisdom and power have produced, must at the same time allow that this cause can be under no such restraints as to be debarred the liberty of controlling its laws as often as it sees fit. Surely, the Being that made the world can govern it, or any part of it, in such a manner as he pleases; and he that constituted the very laws by which it is in general conducted, may suspend the operation of those laws in any given instance, or impress new powers on matter, in order to produce new and extraordinary effects.
In judging of miracles there are certain criteria, peculiar to the subject, sufficient to conduct our inquiries, and warrant our determination. Assuredly they do not appeal to our ignorance, for they presuppose not only the existence of a general order of things, but our actual knowledge of the appearance which that order exhibits, and of the secondary material causes from which it, in most cases, proceeds. If a miraculous event were effected by the immediate hand of God, and yet bore no mark of distinction from the ordinary effects of his agency, it would impress no conviction, and probably awaken no attention. Our knowledge of the ordinary course of things, though limited, is real; and therefore it is essential to a miracle, both that it differ from that course, and be accompanied with peculiar and unequivocal signs of such difference. We have been told that the course of nature is fixed and unalterable, and therefore it is not consistent with the immutability of God to perform miracles. But, surely, they who reason in this manner beg the point in question. We have no right to assume that the Deity has ordained such general laws as will exclude his interposition; and we cannot suppose that he would forbear to interfere where any important end could be answered. This interposition, though it controls, in particular cases, the energy, does not diminish the utility, of those laws. It leaves them to fulfil their own proper purposes, and effects only a distinct purpose, for which they were not calculated. Ifthe course of nature implies the general laws of matter and motion, into which the most opposite phenomena may be resolved, it is certain that we do not yet know them in their full extent; and, therefore, that events, which are related by judicious and disinterested persons, and at the same time imply no gross contradiction, are possible in themselves, and capable of a certain degree of proof. If the course of nature implies the whole order of events which God has ordained for the government of the world, it includes both his ordinary and extraordinary dispensations, and among them miracles may have their place, as a part of the universal plan. It is, indeed, consistent with sound philosophy, and not inconsistent with pure religion, to acknowledge that they might be disposed by the supreme Being at the same time with the more ordinary effects of his power; that their causes and occasions might be arranged with the same regularity; and that, in reference chiefly to their concomitant circumstances of persons and times, to the specific ends for which they were employed, and to our idea of the immediate necessity there is for a divine agent, miracles would differ from common events, in which the hand of God acts as efficaciously, though less visibly. On this consideration of the subject, miracles, instead of contradicting nature, might form a part of it. But what our limited reason and scanty experience may comprehend should never be represented as a full and exact view of the possible or actual varieties which exist in the works of God.
2. If we be asked whether miracles are credible, we reply, that, abstractedly considered, they are not incredible; that they are capable of indirect proof from analogy, and of direct, from testimony; that in the common and daily course of worldly affairs, events, the improbability of which, antecedently to all testimony, was very great, are proved to have happened, by the authority of competent and honest witnesses; that the Christian miracles were objects of real and proper experience to those who saw them; and that whatsoever the senses of mankind can perceive, their report may substantiate. Should it be asked whether miracles were necessary, and whether the end proposed to be effected by them could warrant so immediate and extraordinary an interference of the Almighty, as such extraordinary operations suppose; to this we might answer, that, if the fact be established, all reasoningsà prioriconcerning their necessity must be frivolous, and may be false. We are not capable of deciding on a question which, however simple in appearance, is yet too complex in its parts, and too extensive in its object, to be fully comprehended by the human understanding. Whether God could or could not have effected all the ends designed to be promoted by the Gospel, without deviating from the common course of his providence, and interfering with its general laws, is a speculation that a modest inquirer would carefully avoid; for it carries on the very face of it a degree of presumption totally unbecoming the state of a mortal being. Infinitely safer is it for us to acquiesce in what the Almighty has done, than to embarrass our minds with speculations about what he might have done. Inquiries of this kind are generally inconclusive, and always useless. They rest on no solid principles, are conducted by no fixed rules, and lead to no clear conviction. They begin from curiosity or vanity, they are prosecuted amidst ignorance and error, and they frequently terminate in impious presumption or universal skepticism. God is the best and indeed the only judge how far miracles are proper to promote any particular design of his providence, and how far that design would have been left unaccomplished, if common and ordinary methods only had been pursued. So, from the absence of miracles, we may conclude, in any supposed case, that they were not necessary; from their existence, supported by fair testimony, in any given case, we may infer with confidence that they are proper. A view of the state of the world in general, and of the Jewish nation in particular, and an examination of the nature and tendency of the Christian religion, will point out very clearly the great expediency of a miraculous interposition; and when we reflect on the gracious and important ends that were to be effected by it, we shall be convinced that it was not an idle and useless display of divine power; but that while the means effected and confirmed the end, the end fully justified and illustrated the means. If we reflect on the almost irresistible force of prejudice, and the strong opposition it universally made to the establishment of a new religion on the demolition of rites and ceremonies, which authority had made sacred, and custom had familiarized; if we reflect on the extent and importance, as well as the singularity, of the Christian plan; what was its avowed purpose to effect, and what difficulties it was necessarily called to struggle with before that purpose could be effected; how much it was opposed by the opinions and the practice of the generality of mankind, by philosophy, by superstition, by corrupt passions and inveterate habits, by pride and sensuality, in short, by every engine of human influence, whether formed by craft, or aided by power;--if we seriously reflect on these things, and give them their due force, (and experience shows us that we can scarcely give them too much,) we shall be induced to admit even the necessity of a miraculous interposition, at a time when common means must inevitably, in our apprehensions, have failed of success.
The revelation of the divine will by inspired persons is, as such, miraculous; and therefore, before the adversaries of the Gospel can employ with propriety their objections to the particular miracles on which its credibility is based, they should show the impossibility of any revelation. In whatever age the revelation is given, succeeding ages can know it only from testimony; and, if they admit, on the report of their fellow creatures, that God had inspired any being with the preternatural knowledge of his will, why should they deny that he had enabled the same being to heal the sick, or tocleanse the leprous? How, may it be asked, should the divine Teacher give a more direct and consistent proof of his preternatural commission, than by displaying those signs and wonders which mark the finger of God? That the Apostles could not be deceived, and that they had no temptation to deceive, has been repeatedly demonstrated. So powerful, indeed, is the proof adduced in support of their testimony, that the infidels of these later days have been obliged to abandon the ground on which their predecessors stood; to disclaim all moral evidences arising from the character and relation of eye-witnesses; and to maintain, upon metaphysical, rather than historical, principles, that miracles are utterly incapable, in their own nature, of existing in any circumstances, or of being supported by any evidence.
Miracles may be classed under two heads: those which consist in a train or combination of events, which distinguish themselves from the ordinary arrangements of Providence; and those particular operations which are performed by instruments and agents incompetent to effect them without a preternatural power. In the conduct of Providence respecting the Jewish people, from the earliest periods of their existence, as a distinct class of society, to the present time, we behold a singularity of circumstance and procedure which we cannot account for on common principles. Comparing their condition and situation with that of other nations, we can meet with nothing similar to it in the history of mankind. So remarkable a difference, conspicuous in every revolution of their history, could not have subsisted through mere accident. There must have been a cause adequate to so extraordinary an effect. Now, what should this cause be, but an interposition of Providence in a manner different from the course of its general government? For the phenomenon cannot be explained by an application of those general causes and effects that operate in other cases. The original propagation of Christianity was likewise an event which clearly discovered a miraculous interposition. The circumstances which attended it were such as cannot rationally be accounted for on any other postulatum. (See the articleChristianity.) It may now be observed, that the institutions of the law and the Gospel may not only appeal for their confirmation to a train of events which, taken in a general and combined view, point out an extraordinary designation, and vindicate their claim to a divine authority; but also to a number of particular operations which, considered distinctly, or in a separate and detached light, evidently display a supernatural power, immediately exerted on the occasion.
Since Christ himself constantly appealed to these works as the evidences of his divine mission and character, we may briefly examine how far they justified and confirmed his pretensions. That our Lord laid the greatest stress on the evidence they afforded; nay, that he considered that evidence as sufficient to authenticate his claims to the office of the Messiah with all reasonable and well disposed inquirers, is manifest not only from his own words, John x, 25, but also from a great variety of other passages in the evangelists. Thus, when the disciples of John were sent to Christ, to receive from his own lips the most satisfactory proofs of his divine mission, he referred them to his miracles. Go,” said he, and show to John again those things which ye hear and see: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, and the dead are raised up,” Matt. xi, 4, 5. Again: If I do not the works of my Father, believe me not: but if I do, though ye believe not me, believe the works,” John x, 37. This appeal to miracles was founded on the following just and obvious grounds:--
First: That they are visible proofs of divine approbation, as well as of divine power: for it would have been quite inconclusive to rest an appeal on the testimony of the latter, if it had not at the same time included an evidence of the former; and it was, indeed a natural inference, that working of miracles, in defence of a particular cause, was the seal of Heaven to the truth of that cause. To suppose the contrary, would be to suppose that God not only permitted his creatures to be deceived, but that he deviated from the ordinary course of his providence, purposely with a view to deceive them. The conclusion which the man whom our Saviour restored to sight drew from this miracle was exceedingly just, and founded on the common sentiments and impressions of the human heart. We know,” says he, that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. Since the world began was it not heard that any man opened the eyes of one that was born blind. If this man were not of God, he could do nothing,” John ix, 31–33. If the cause which our Saviour was engaged in had not been approved of by God, it would not have been honoured with the seal of miracles: for the divine power can never be supposed to counteract the divine will. This would be to set his nature at variance with itself; and, by destroying his simplicity, would destroy his happiness, and terminate in confusion and misery. Hence we may justly reject, as incredible, those miracles which have been ascribed to the interposition of wicked spirits. The possibility of their interference is a mere hypothesis, depending upon gratuitous assumption, and leading to very dangerous consequences; and the particular instances in which credulous superstition, or perverted philosophy, has supposed them to interfere, are, as facts, destitute of any clear and solid evidence; or, as effects, often resolvable into natural causes.
Secondly: When our Lord appealed to his miracles, as proofs of his divine mission, it presupposed that those miracles were of such a nature as would bear the strictest examination; that they had all those criteria which could possibly distinguish them from the delusions of enthusiasm, and the artifices of imposture; else the appeal would have been fallacious and equivocal. He appealed to them with all the confidence of an upright mind,totally possessed with a consciousness of their truth and reality. This appeal was not drawn out into any laboured argument, nor adorned by any of the embellishments of language. It was short, simple, and decisive. He neither reasoned nor declaimed on their nature or their design: he barely pointed to them as plain and indubitable facts, such as spoke their own meaning, and carried with them their own authority. The miracles which our Lord performed were too public to be suspected of imposture; and, being objects of sense, they were secured against the charge of enthusiasm. An impostor would not have acted so absurdly as to have risked his credit on the performance of what, he must have known, it was not in his power to effect; and though an enthusiast, from the warmth of imagination, might have flattered himself with a full persuasion of his being able to perform some miraculous work; yet, when the trial was referred to an object of sense, the event must soon have exposed the delusion. The impostor would not have dared to say to the blind, Receive thy sight; to the deaf, Hear; to the dumb, Speak; to the dead, Arise; to the raging of the sea, Be still; lest he should injure the credit of his cause, by undertaking more than he could perform; and though the enthusiast, under the delusion of his passions, might have confidently commanded disease to fly, and the powers of nature to be subject to his control; yet their obedience would not have followed his command.
The miracles of Christ then were such as an impostor would not have attempted, and such as an enthusiast could not have effected. They had no disguise; and were in a variety of instances of such a nature as to preclude the very possibility of collusion. They were performed in the midst of his bitterest enemies; and were so palpable and certain, as to extort the following acknowledgment even from persons who were most eager to oppose his doctrines, and to discredit his pretensions: This man doeth many miracles. If we let him thus alone, all men will believe on him,” John xi, 47, 48. The miracles Christ performed were indeed sufficient to alarm the fears of those whose downfall was involved in his success. And it was impossible for them to deny the facts, which so many thousands were ready to attest on evidence too certain to admit even the possibility of mistake, delusion, or imposture. But his enemies, who admitted their reality and yet resisted their design, by not acknowledging the person who wrought them to be the Messiah, had recourse to the most impious and most absurd suppositions, in order to evade their evidence. The Heathen imputed them to some occult power of magic: and thus applied what has no existence in nature, in order to account for a phenomenon that existed out of its common course. The stories of the Jews, who confessed the miracles, but denied what they were intended to establish, are too ridiculous to be mentioned. We must not, however, omit to take notice of the wicked and blasphemous cavil of the Pharisees, and the noble reply which our Lord made to it. They could not deny the fact, but they imputed it to the agency of an infernal spirit: This fellow,” said they, doth not cast out devils, but by Beelzebub, the prince of the devils. And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: and if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?” Matt. xii, 24–26. The purity of the doctrine which was taught by our blessed Lord was totally adverse to the kingdom of darkness. It tended to overthrow it, by the introduction of principles far different from those which Satan would inspire, and by prosecuting objects totally opposite to those which that wicked and malignant spirit would tempt us to pursue: so that in proportion to the prevalence of the kingdom of Christ, the kingdom of Satan would of course be diminished. Now, supposing miracles to be in the power of an infernal spirit, can it be imagined that he would communicate an ability of performing them to persons who were counteracting his designs? Would he by them give credit to a cause that tended to bring his own into disgrace? Thus, as our Saviour appealed to miracles as proofs of his power; so he appealed to the inherent worth and purity of the doctrines they were intended to bear witness to, as a proof that the power was of God. In this manner do the external and internal evidences give and receive mutual confirmation and mutual lustre.
The truth of the Christian religion does not, however, wholly depend on the miracles wrought by its divine Founder, though sufficient in themselves to establish his claims: but, in order to give the evidence of miracles the strongest force they could possibly acquire, that evidence was extended still farther; and the same power that our Lord possessed was communicated to his disciples, and their more immediate successors. While yet on earth he imparted to them this extraordinary gift, as the seal of their commission, when he sent them to preach the Gospel: and after his glorious resurrection and ascension into heaven, they were endowed with powers yet more stupendous. Sensible of the validity of this kind of evidence, the Apostles of our Lord, with the same artless simplicity, and the same boldness of conscious integrity, which distinguished their great Master, constantly insisted upon the miracles they wrought, as strong and undeniable proofs of the truth of their doctrines. Thus the miracles of our blessed Lord may be justly considered as the evidence of his divine mission and character. If we consider their nature, their greatness, and their number; and if to this consideration we add that which respects their end and design, we must acknowledge that no one could have performed them, unless God was with him. They were too public to be the artifices of imposture; too substantial and too numerous to afford the slightest suspicion of undesigned and fortuitous coincidence.In a word, supposing that the Most High should in any instance so far counteract the common laws of nature, as to produce a miracle; and should design that miracle as a monument to future times of the truth of any peculiar doctrine, we cannot conceive any mode of communicating it more effectual than that which he has chosen. Stronger proofs could not be afforded, consistently with the design of the Gospel, which is not to overpower our understandings by an irresistible and compulsory light, but to afford us such rational evidence as is sufficient to satisfy moral inquirers, who are endowed with faculties to perceive the truth; but at the same time who also have power totally to resist it, and finally to forfeit all its blessings. These miracles were of a nature too palpable to be mistaken. They were the objects of sense, and not the precarious speculations of reason concerning what God might do; or the chimerical suggestions of fancy concerning what he did. The facts were recorded by those who must have known whether they were true or false. The persons who recorded them were under no possible temptations to deceive the world. We can only account for their conduct on the supposition of their most perfect conviction and disinterested zeal. That they should assert what they knew to be false; that they should publish it with so much ardour; that they should risk every thing dear to humanity, in order to maintain it; and at last submit to death, in order to attest their persuasion of its truth in those moments when imposture usually drops its mask, and enthusiasm loses its confidence; that they should act thus in opposition to every dictate of common sense, and every principle of common honesty, every restraint of shame, and every impulse of selfishness, is a phenomenon not less irreconcilable to the moral state of things than miracles are to the natural constitution of the world. Falsehood naturally entangles men in contradiction, and confounds them with dismay: but the love of truth invigorates the mind; the consciousness of integrity anticipates the approbation of God; and conscience creates a fortitude, to which mere unsupported nature is often a stranger.
3. How long miracles were continued in the church, has been a matter of keen dispute, and has been investigated with as much anxiety as if the truth of the Gospel depended upon the manner in which it was decided. Assuming, as we are here warranted to do, that real miraculous power was conveyed in the way detailed by the inspired writers, it is plain, that it may have been exercised in different countries, and may have remained, without any new communication of it, throughout the first, and a considerable part of the second century. The Apostles, wherever they went to execute their commission, would avail themselves of the stupendous gift which had been imparted to them; and it is clear, not only that they were permitted and enabled to convey it to others, but that spiritual gifts, including the power of working miracles, were actually conferred on many of the primitive disciples. Allusions to this we find in the epistles of St. Paul; such allusions, too, as it is utterly inconceivable that any man of a sound judgment could have made, had he not known that he was referring to an obvious fact, about which there could be no hesitation. Of the time at which several of the Apostles died, we have no certain knowledge. St. Peter and St. Paul suffered at Rome about A. D. 66, or 67; and it is fully established, that the life of John was much longer protracted, he having died a natural death, A. D. 100, or 101. Supposing that the two former of these Apostles imparted spiritual gifts till the time of their suffering martyrdom, the persons to whom they were imparted might, in the course of nature, have lived through the earlier part of the second century; and if John did the same till the end of his life, such gifts as were derived from him might have remained till more than the half of that century had elapsed. That such was the fact, is asserted by ancient ecclesiastical writers. Whether, after the generation immediately succeeding the Apostles had passed away, the power of working miracles was anew communicated, is a question, the solution of which cannot be nearly so satisfactory. The probability is, that there was no such renewal; and this opinion rests upon the ground that natural causes were now sufficient to accomplish the end for which miracles were originally designed; and it does not appear to have been any part of the scheme of the blessed Author of our religion, that, solely for the purpose of hastening that conversion of the nations which might gradually be accomplished, miracles should be wrought, when these could be of no use in establishing after ages in the faith.
MIRACULOUS CONCEPTION. By this is meant, that the human nature of Jesus Christ was formed, not in the ordinary method of generation, but out of the substance of the Virgin Mary, by the immediate operation of the Holy Ghost. The evidence upon which this article of the Christian faith rests is found in Matt. i, 18–23, and in the more particular narration which St. Luke has given in the first chapter of his Gospel. If we admit this evidence of the fact, we can discern the emphatical meaning of the appellation given to our Saviour when he is called the seed of the woman,” Gen. iii, 15; we can perceive the meaning of a phrase which St. Luke has introduced into the genealogy of Jesus, Luke iii, 23, and of which, otherwise, it is not possible to give a good account, ων, ὡς ενομιζετο, ὑιος Ιωσηφ; [being, as was supposed, the son of Joseph;] and we can discover a peculiar significancy in an expression of the Apostle Paul, Gal. iv, 4, God sent forth his Son, made of a woman.” The conception of Jesus is the point from which we date the union between his divine and human nature; and, this conception being miraculous, the existence of the person in whom they are united, was not physically derived from Adam. But, as Dr. Horsley speaks in his sermon on theincarnation, the union with the uncreated Word is the very principle of personality and individual existence in the son of Mary. According to this view of the matter, the miraculous conception gives a completeness and consistency to the revelation concerning Jesus Christ. Not only is he the Son of God, but, as the Son of man, he is exalted above his brethren, while he is made like them. He is preserved from the contamination adhering to the race whose nature he assumed; and when the only begotten Son, who is in the bosom of the Father, was made flesh, the intercourse which, as man, he had with God, is distinguished, not in degree only, but in kind, from that which any prophet ever enjoyed, and it is infinitely more intimate, because it did not consist in communications occasionally made to him, but arose from the manner in which his human nature had its existence.
MIRIAM, sister of Moses and Aaron, and daughter of Amram and Jochebed, was born about A. M. 2424. She might be ten or twelve years old when her brother Moses was exposed on the banks of the Nile, since Miriam was watching there, and offered herself to Pharaoh’s daughter to fetch her a nurse. The princess accepting the offer, Miriam fetched her own mother, to whom the young Moses was given to nurse, Exod. ii, 4, 5, &c. It is thought that Miriam married Hur, of the tribe of Judah; but it does not appear that she had any children by him, Exod. xvii, 10, 11. Miriam had the gift of prophecy, as she intimates, Num. xii, 2: Hath the Lord indeed spoken only by Moses? hath he not spoken also by us?” After the passage of the Red Sea, Miriam led the choirs and dances of the women, and sung with them the canticle, Sing ye to the Lord, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea:” while Moses led the choir of men, Exod. xv, 21. When Zipporah, the wife of Moses, arrived in the camp of Israel, Miriam and Aaron disputed with her, speaking against Moses on her account, Num. xii. This conduct the Lord punished by visiting Miriam with a leprosy. Aaron interceded with Moses for her recovery, and besought the Lord, who ordered her to be shut out of the camp seven days. We are acquainted with no subsequent particulars of the life of Miriam. Her death happened in the first month of the fortieth year after the exodus, at the encampment of Kadesh in the wilderness of Zin, Num. xx, 1. The people mourned for her, and she was there buried.
MIRRORS, usually, but improperly, renderedlooking glasses. The eastern mirrors were made of polished metal, and for the most part convex. So Callimachus describes Venus as taking the shining brass,” that is, to adjust her hair. If they were thus made in the country of Elihu, the image made use of by him will appear very lively: Hast thou with him spread out the sky, which is strong, and as a molten looking glass?” Job xxxvii, 18. Shaw informs us that “in the Levant, looking glasses are a part of female dress. The Moorish women in Barbary are so fond of their ornaments, and particularly of their looking glasses, which they bang upon their breasts, that they will not lay them aside, even when, after the drudgery of the day, they are obliged to go two or three miles with a pitcher or a goat’s skin, to fetch water.” The Israelitish women used to carry their mirrors with them, even to their most solemn place of worship. The wordmirrorshould be used in the passages here referred to. To speak of looking glasses made of steel,” and glasses molten,” is palpably absurd; whereas the termmirrorobviates every difficulty, and expresses the true meaning of the original.
MISHNA, or MISNA,משנה, signifiesrepetition, and is properly the code of the Jewish civil law. The Mishna contains the text; and the Gemara, which is the second part of the Talmud, contains the commentaries: so that the Gemara is, as it were, a glossary on the Mishna. The Mishna consists of various traditions of the Jews, and of explanations of several passages of Scripture. These traditions, serving as an explication of the written law, and supplementary to it, are said to have been delivered to Moses during the time of his abode upon the mount; which he afterward communicated to Aaron, Eleazar, and his servant Joshua. By these they were transmitted to the seventy elders; by them to the prophets, who communicated them to the men of the great sanhedrim, from whom the wise men of Jerusalem and Babylon received them. According to Dr. Prideaux, they passed from Jeremiah to Baruch, from him to Ezra, and from Ezra to the men of the great synagogue, the last of whom was Simon the Just, who delivered them to Antigonus of Socho. From him they came down in regular succession to Simeon, who took our Saviour in his arms; to Gamaliel, at whose feet St. Paul was brought up; and last of all to rabbi Judah the holy, who committed them to writing in the Mishna. Dr. Prideaux, rejecting this Jewish fiction, observes, that after the death of Simon the Just, about B. C. 299, arose the Tannaim or Mishnical doctors, who by their comments and conclusions, added to the number of those traditions which had been received and allowed by Ezra and the men of the great synagogue. Hence toward the middle of the second century after Christ, under the reign of the Roman Emperor Antoninus Pius, it was found necessary to commit these traditions to writing. This was requisite, because the traditions had been so much increased that they could no longer be preserved by the memory of man; and also because their country had suffered considerably in the reign of the Emperor Adrian, and many of their schools being dissolved, and their learned men cut off, the usual method of preserving their traditions had failed. Lest, therefore, the traditions should be forgotten and lost, it was resolved that they should be collected and committed to writing. Rabbi Judah, who was at that time rector of the school at Tiberias in Galilee, and president of the sanhedrim at that place, undertook thework. He compiled it in six books, each consisting of several tracts, which altogether form the number of sixty-three. Dr. Prideaux computes, that the Mishna was composed about A. D. 150. Dr. Lightfoot, however, says, that rabbi Judah compiled the Mishna about A. D. 190, in the latter end of the reign of Commodus; or, as some compute, A. D. 220. Dr. Lardner is of opinion, that this work could not have been finished before A. D. 190, or later. Thus the book called the Mishna was formed; a book which was received by the Jews with great veneration, and which has been always held in high esteem among them. Their opinion of it is, that all the particulars which it contains were dictated by God himself to Moses upon Mount Sinai, as well as the written word itself; and, consequently, that it must be of the same divine authority, and ought to be as religiously observed. SeeCabbala,Gemara,Jews.
MITE. SeeMoney.
MITYLENE, the capital of the island of Lesbos, through which St. Paul passed as he went from Corinth to Jerusalem, Acts xx, 14.
MIZPAH, or MIZPEH, a city of the tribe of Benjamin, situated in a plain, about eighteen miles west of Jerusalem. Here Samuel dwelt; and here he called Israel together, to observe a solemn fast for their sins, and to supplicate God for his assistance against the Philistines; after which they sallied out on their enemies, already discomfited by the thunders of heaven, and gave them a total defeat, 1 Sam. vii. Here, also, Saul was anointed king, 1 Sam. x, 17–25. It appears that between this and the time of Asa, king of Judah, Mizpah had suffered probably in some of the intervening wars, as we are told that Asa built it with the stones and timber of Ramah, 1 Kings xv, 22. There was another Mizpeh in Gilead; on the spot where Jacob set up the pillar or heap of stones, to commemorate the covenant there made between him and Laban, Gen. xxxi, 49. (SeeGilead.) There was also a third Mizpeh, in the land of Moab, where David placed his father and mother, while he remained in his retreat at Adullam, 1 Sam. xxii, 3. It is to be observed, that Mizpeh implies a beacon or watch tower, a pillar or heap of commemoration; and at all the places bearing this name, it is probable that a single pillar, or a rude pile, was erected as the witness and the record of some particular event. These, subsequently, became altars and places of convocation on public occasions, religious and civil.
MIZRAIM, or MESRAIM, son of Ham, and father of Ludim, Anamim, Lehabim, Naphtuhim, Pathrusim, and Casluhim, Gen. x, 6. Meser or Misor was father of the Mizraim, the Egyptians; and he himself is commonly called Mizraim, although there is very strong probability that Mizraim, being of the plural number, signifies rather the Egyptians themselves, than the father of that people. Mizraim is also put for the country of Egypt: thus it has three significations, which are perpetually confounded and used promiscuously, sometimes denoting the land of Egypt, sometimes him who first peopled Egypt, and sometimes the inhabitants themselves. Cairo, the capital of Egypt, and even Egypt itself, are to this day called Mezer by the Arabians. But the natives call Egypt Chemi, that is, the land of Cham, or Ham, as it is also sometimes called in Scripture, Psalm lxxviii, 12; cv, 23; cvi, 22. The Prophet Micah, vii, 15, gives to Egypt the name of Mezor, or Matzor; and rabbi Kimchi, followed in this by several learned commentators, explains by Egypt what is said of the rivers of Mezor, 2 Kings xix, 24; Isaiah xix, 6; xxxvii, 25.
MOABMOABwas the son of Lot, and of his eldest daughter, Gen. xix, 31, &c. He was born about the same time as Isaac, A. M. 2108, and was father of the Moabites, whose habitation lay beyond Jordan and the Dead Sea, on both sides of the river Arnon. Their capital city was situated on that river, and was called Ar or Areopolis, or Ariol of Moab, or Rabbah Moab, that is, the capital of Moab, or Kir-haresh, that is, a city with brick walls. This country was originally possessed by a race of giants called Emim, Deut. ii, 11, 12. The Moabites conquered them, and afterward the Amorites took a part from the Moabites, Judges xi, 13. Moses conquered that part which belonged to the Amorites, and gave it to the tribe of Reuben. The Moabites were spared by Moses, for God had restricted him, Deut. ii, 9. But there always was a great antipathy between the Moabites and the Israelites, which occasioned many wars between them. Balaam seduced the Hebrews to idolatry and uncleanness, by means of the daughters of Moab, Num. xxv, 1, 2; and Balak, king of this people, endeavoured to prevail on Balaam to curse Israel. God ordained that the Moabites should not enter into the congregation of his people, because they had the inhumanity to refuse the Israelites a passage through their country, nor would they supply them with bread and water in their necessity. Eglon, king of the Moabites, was one of the first that oppressed Israel after the death of Joshua. Ehud killed Eglon, and Israel expelled the Moabites, Judges iii, 12, &c. Hanun king of the Ammonites having insulted David’s ambassadors, David made war against him, and subdued Moab and Ammon; under which subjection they continued till the separation of the ten tribes. The Ammonites and the Moabites continued in subjection to the kings of Israel to the death of Ahab. Presently after the death of Ahab the Moabites began to revolt, 2 Kings iii, 4, 5. Mesha, king of Moab, refused the tribute of a hundred thousand lambs, and as many rams, which till then had been customarily paid, either yearly, or at the beginning of every reign; which of these two is not clearly expressed in Scripture. The reign of Ahaziah was too short to make war with them; but Jehoram, son of Ahab, and brother to Ahaziah, having ascended the throne, thought of reducing them to obedience. He invited Jehoshaphat, king of Judah, who, with the king of Edom, then his vassal, enteredMoab, where they were near perishing with thirst, but were miraculously relieved, 2 Kings iii, 16, &c.
It is not easy to ascertain what were the circumstances of the Moabites from this time; but Isaiah, at the beginning of the reign of King Hezekiah, threatens them with a calamity, which was to happen three years after his prediction, and which probably referred to the war that Shalmaneser, king of Assyria, made with the ten tribes and the other people beyond Jordan. Amos, i, 13, &c, also foretold great miseries to them, which, probably, they suffered under Uzziah and Jothan, kings of Judah, or under Shalmaneser, 2 Chron. xxvi, 7, 8; xxvii, 5; or, lastly, in the war of Nebuchadnezzar, five years after the destruction of Jerusalem. This prince carried them captive beyond the Euphrates, as the prophets had threatened, Jer. ix, 26; xii, 14, 15; xxv, 11, 12; xlviii, 47, &c; xlix, 3, 6, 39; l, 16; and Cyrus sent them home again, as he did the rest of the captives. After their return from captivity they multiplied, and fortified themselves, as the Jews did, and other neighbouring people, still in subjection to the kings of Persia. They were afterward conquered by Alexander the Great, and were in obedience to the kings of Syria and Egypt successively, and finally to the Romans. There is a probability, also, that in the later times of the Jewish republic they obeyed the Asmonean kings, and afterward Herod the Great. The principal deities of the Moabites were Chemosh and Baal-peor.