Original Contributions.
"T.S." — Bible Treasury, 2nd Edition, Volume 1, June 1856.
(1st. Edition, June 1856 [01:012])
"The testimony of Jesus is the spirit of prophecy." Rev. 19:10.
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The first ray of hope, for fallen man, gleams forth brightly, yet strangely and mysteriously, from the curse pronounced on man's seducer, Satan. "The Lord God said unto the serpent, … I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel."
There is no promise made directly to the fallen pair. There is no positive grace or rescue for them, even shadowed forth. A punitive infliction is pronounced on Satan — ominous of even his destruction; and the "seed of the woman," a certain person thus simply designated, should execute the predicted retribution. The damage to be done to the seducer should exceed that which he had done, and should do, unto man, so far even as a wounded head transcends a wounded heel. Yet this was retribution only, and that on Satan, not deliverance for man, except so far as Satan was concerned. Positive blessedness for the miserable race of men was as yet unrevealed. Still there was a ray of hope presented however mysteriously and indirectly.
2. But positive promise is very shortly afterwards vouchsafed; though mystery still enshrouded the revelation. "Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee; and I will make of thee a great nation, and I will bless thee, and make thy name great, and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed." Gen. 12:1-3. In this man, Abram, the son of Terah, of Ur of the Chaldees, there shall be in some way, at some period, the bestowment of "blessedness," that is happiness, well-being, upon all the families of man. The nature of the predicted and promised happiness is not revealed. Nothing is made known as to its degree or its duration. The mode of its accomplishment is not explained. It shall be "in Abram." How in him? Nothing further is unfolded. Yet there is positive foundation here for both faith and hope. God hath spoken, and he will assuredly perform. Man shall one day be happy again. This shall be accomplished in some way, through this certain Hebrew, Abram (not as yet Abraham), the son of Terah.
3. But not through him directly. The direct accomplisher of this wondrous blessedness should be a certain one of Abraham's seed. This further intimation comes out in connection with the mysterious record of a transaction having reference to sacrifice; in which the only son of this Abraham had been, at God's command, virtually slain and offered up. "By myself have I sworn, saith the Lord, that because thou hast done this thing, and hast not withheld thy son, thine only son: that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea shore, and thy seed shall possess the gate of thine enemies. And in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice." Gen. 22:16-18. The blessedness to the nations shall flow through a certain One of his seed; not through his seeds, "as of many," in the plural. But through his one grain of seed, in the singular. But through which one of all the promised multitude, innumerable as the stars, or the ocean's sands? The promise does not specify this, and faith must wait, and hope must build upon the certainty actually proclaimed. Universal happiness is once more predicted. As it had been before declared that the "woman's seed" should inflict vengeance on Satan; so now it is further foretold that "Abraham's seed" shall bring in positive blessedness. Thus dawns the light of prophecy — mysterious and extremely undefined as yet; but still sure, and full of cheering import.
There were also mystic rites and sacrifices. These had somehow obtained almost universally among the sons of men. They too, seemed certainly to denote something having reference to release from sin, and from its consequences. But of these types we do not speak; the word of prophecy being our present theme.
4. "And he took up his parable, and said —
Balaam the son of Beor hath said, — And the man whose eyes are open hath said:
He hath said, which heard the words of God, — And knew the knowledge of the Most High,
Which saw the vision of the Almighty, — Falling into a trance, but having his eyes open:
I shall see him, but not now:– I shall behold him, but not nigh:
There shall come a Star out of Jacob, — And a Sceptre shall rise out of Israel,
And shall smite the corners of Moab,
And destroy all the children of Sheth.
And Edom shall be a possession, — Seir also shall be a possession for his enemies;
And Israel shall do valiantly.
Out of Jacob shall come he that shall have dominion,
And shall destroy him that remaineth of the city.
And when he looked on Amalek, he took up his parable, and said,
Amalek was the first of the nations; — But his latter end shall be that he perish for ever.
And he looked on the Kenites, and took up his parable, and said,
Strong is thy dwelling-place, — And thou puttest thy nest in a rock.
Nevertheless the Kenite shall be wasted, — Until Asshur shall carry thee away captive.
And he took up his parable, and said,
Alas! who shall live when God doeth this!" (Num. 24:15-23.)
How brightly, amidst all the mystery of it, does the light shine forth from this very early prophecy! There should come one, whom Balaam himself should see; yet "not now," but in the future. The prophet should himself behold this majestically announced One; but "not nigh," not, to man's eye, with near approach. The mysterious One, thus introduced, should be as a "Star," and he should wield a "sceptre." He should spring forth from Israel. He should "have dominion"; but apparently universal judgements must introduce it. Moab and Sheth, Edom and Seir, Amalek and the Kenite — in the persons of their descendants, at some un-named future period (a remote one according to the previous intimations of the prophet) should fall beneath the avenging power of the predicted potentate. And the solemn conclusion wrung from the lips of the affrighted seer, sheds further light upon the whole announcement. "And he took up his parable and said, Alas, who shall live when God doeth this!" There shall come a day, connected with the introduction of the sceptre and dominion of the predicted potentate — a day so great and terrible as to place in apparent jeopardy the lives of all the sons of men. Who shall live when God doeth this? The flood had gone over the earth. A promise, with seven-fold perfectness of repetition, had been made, * that no more should all flesh perish by a flood of waters. But here is apparently another universal — or all but universal — judgement predicted. "Who shall live when God doeth this?" God's Sovereign must assume his power in such a mode; at so terrible a crisis.
{* See Gen. 9:9, 11-13, 15-17.}
Three grand events already dawn in the prophetic page. The head of Satan shall be bruised, the families of all the earth shall one day be made happy, but there must intervene a day so fearful as to call forth from lips controlled, however unwillingly, by inspiration, the portentous exclamation, "Who shall live when God doeth this?" A certain One of the woman's seed — a certain "He" — should inflict the sentence upon the seducer. A certain One Seed, not further indicated as yet from the innumerable host which should descend from Abraham's loins, should accomplish the promised blessedness. A certain "Star" and "Sceptre" from Israel's progeny should execute the apparently universal judgement — should seize the apparently universal dominion.
5. Job, though reproved of God, for having "darkened counsel by words without knowledge," and having to confess with shame and sorrow at the last,
"Therefore have I uttered that I understood not;
Things too wonderful for me, which I knew not,"
yet furnishes a bright prophetic ray — more than a ray. Venturing to speak with reference to future resurrection, and giving utterance to a notion that there should be no resurrection till the end of all things — "till the heavens be no more" (Job 14:10-12), venturing thus to speak, he was remonstrated with thereon by him who only could pronounce the truth with certainty. Job said,
"Man dieth, and wasteth away: yea, man giveth up the ghost, and where is he?
As, the waters fail from the sea, and the flood decayeth and drieth up,
So man lieth down and riseth not;
Till the heavens be no more, they shall not awake, nor be raised out of their sleep."
These words fell not unnoticed from the lips of the venerable, yet troubled and confused, sufferer. With other unadvised assertions, they were plainly taken up when, in the end, God himself addressed himself to Job. "Then the Lord answered Job out of the whirlwind, and said,
Who is this that darkeneth counsel by words without knowledge?
- - - - - - - - - -
Where wast thou when I laid the foundations of the earth?
Hast thou entered into the springs of the sea?
Or hast thou walked in the search of the depth?
Have the gates of death been opened unto thee?
Or hast thou seen the doors of the shadow of death?"
Job 38:1-2, 4, 16 and 17
How then should he adventure the assertion, that:
"As the waters fail from the sea, and the flood decayeth and drieth up,
So man lieth down and riseth not till the heavens be no more"?
The order of the resurrection was not as yet revealed. Only Job must not assert what would directly contradict full revelations which should be made afterwards. Yet even Job could say:
"Oh that my words were now written! oh that they were printed in a book!
That they were graven with an iron pen and lead in the rock for ever!
For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth;
And though after my skin, worms destroy this body, yet in my flesh shall I see God:
Whom I shall see for myself, and mine eyes shall behold, and not another;
Though my reins be consumed within me." Job 19:23-27.
His wondrous words were "written" — yea, "printed in a book," whatever was the meaning of Job's very words, so rendered. And truly in this case, the words of Job were words of knowledge — divinely imparted knowledge. In the subsequent light we discern this light. A "Redeemer" should one day stand upon the earth. Job knew this; and that, though his body should become the food of worms, yet in his flesh he should see God. He knew that he should die, and rise again. Yea, with the wise woman of Tekoah, he could say with certainty, "We must needs die"; or with the yet wiser writer of the book of Ecclesiastes, "The living know that they shall die." The men of that age could generally affirm that with certainty. The subsequent unfolding to christians, when the risen Christ had departed, shortly to return, — the subsequent unfolding to christians, of the mystery that they all "shall not sleep," did not affect the question as to these children of a previous dispensation. They must die. Yet those who had wisdom knew that they should rise again. Job at the least was well assured of this. And his memorable words, written in the BOOK OF BOOKS for ever, thus furnish the first definite declaration of a life beyond the death man's sin had introduced.
6. The light breaks in upon us as the waters of a flood, when we approach the times and the prophetic ministry of David.
"David the son of Jesse said, and the man who was raised up on high,
The anointed of the God of Jacob, and the sweet psalmist of Israel, said,
The Spirit of the Lord spake by me, and his word was in my tongue.
The God of Israel said, the Rock of Israel spake to me."
Such is the emphatic assertion of his inspiration. Such is the glowing language in which he tells how he was "moved of the Holy Ghost."
When his heart "indited a good matter," and "his tongue was as the pen of a ready writer," he poured forth predictions of a glorious future to be brought in by the authority and might of One who should, at some future period, arise to rule the earth (Ps. 45). When the utmost wishes of his heart were exhausted — when "the prayers of David the son of Jesse were ended," he had just rendered worship on the same account.
"His name shall endure for ever: his name shall be continued as long as the sun:
And men shall be blessed in him: all nations shall call him blessed.
Blessed be the Lord God, the God of Israel, who only doeth wondrous things.
And blessed be his glorious name for ever:
And let the whole earth be filled with his glory; Amen and Amen.
The prayers of David the son of Jesse are ended."
Ps. 72:17-20.
And when the hour had come for him to die, his last words were employed in the most beautiful utterance of prophecy as to the same glorious person and his day of equity and mercy — a day however, in each case, announced as being introduced by solemn and exterminating judgements upon the wicked. There is much of mystery still, yet the light breaks in apace. We add only, for the present, those "last words of David:" —
"Now these be the last words of David.
David the son of Jesse said, — And the man who was raised up on high,
The anointed of the God of Jacob, — And the sweet psalmist of Israel, said,
The Spirit of the Lord spake by me, — And his word was in my tongue.
The God of Israel said, — The Rock of Israel spake to me,
He that ruleth over men must be just, — Ruling in the fear of God.
And he shall be as the light of the morning, when the sun riseth,
Even a morning without clouds;
As the tender grass springing out of the earth by clear shining after rain.
Although my house be not so with God;
Yet he hath made with me an everlasting covenant, — Ordered in all things, and sure:
For this is all my salvation, and all my desire, — Although he make it not to grow.
But the sons of Belial shall be all of them as thorns thrust away,
Because they cannot be taken with hands."
2 Sam. 23:1-6.
The light thrown upon the future by the successive revelations of the book of Psalms may well furnish the matter for a subsequent meditation. A thousand such would fail to set it adequately forth to view.
(2) 2nd Edition, Volume 1, July 1856.
(1st. Edition, July [01 1856 028])
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The Book of Psalms opens with a description of the truly happy man of the Jewish dispensation — a righteous person; a Jew, obedient, and so blessed, or happy in the blessing of Jehovah upon his earthly affairs. Negatively described, he
"Walketh not in the counsel of the ungodly,
Nor standeth in the way of sinners, nor sitteth in the seat of the scornful."
Positively,
"His delight is in the law of the Lord, and in his law doth he meditate day and night."
Such an one, it is said
"Shall be like a tree planted by the rivers of water,
That bringeth forth his fruit in his season;
His leaf also shall not wither; and whatsoever he doeth shall prosper."
There is a deep lesson for this day in all this. The source of all true prosperity, of all spiritual prosperity, is here unfolded:
"His delight is in the law of the Lord, and in his law doth he meditate day and night."
This is the true place of never-failing fruitfulness and prosperity. This is the sure fountain of blessedness indeed. May it be ours to discern this fountain and ever to abide closely thereby.
Prophetic testimony immediately follows this introductory Psalm:
"I will declare the decree: the Lord hath said unto me,
Thou art my Son; this day have I begotten thee.
Ask of me, and I shall give thee the heathen for thine inheritance,
And the uttermost parts of the earth for thy possession.
Thou shalt break them with a rod of iron,
Thou shalt dash them in pieces like a potter's vessel."
Such is the announcement which introduces us to the great prophetic field of the Book of Psalms.
In the previous part of this psalm, the potentates of the earth become confederates in revolt against Jehovah.
"The kings of the earth set themselves, and the rulers take counsel together,
Against the Lord, and against his anointed (or, his Christ), saying,
Let us break their bands assunder, and cast away their cords from us."
But,
"He that sitteth in the heavens shall laugh; the Lord shall have them in derision."
And
"Then shall he speak unto them in his wrath, and vex them in his sore displeasure."
But when shall this take place? The prophetic announcement already quoted informs us.
Jehovah hath "set his king upon his holy hill of Zion": in purpose this is already done. "Yet have I set my king"; notwithstanding all the heathen rage, and vain imaginings of these confederates:
"Yet have I set my king upon my holy hill of Zion."
I have surely exalted him to Israel's throne. A certain "anointed one" must reign in Zion. But who is he? Hear ye Jehovah's king.
"I will declare the decree; — the Lord hath said unto me,
Thou art my Son; this day have I begotten thee."
Wonderful progress of the dawning light! This Christ — this "anointed one" — of Jehovah, is also JEHOVAH'S SON. And here is the foundation of his sovereignty. He is the heir of Jehovah. Who then shall dispute his claim to the dominion of the earth! The potentates of earth issue their proclamations and manifestos; this is the sovereign proclamation of Jehovah's Son and King:–
"I will declare the decree, the Lord hath said unto me,
Thou art my Son; this day have I begotten thee.
Ask of me, and I shall give thee the heathen for thine inheritance,
And the uttermost parts of the earth for thy possession."
But how will the actual possession of this promised sway over the wide realms of earth be obtained? The kings and rulers set themselves in opposition to this transfer of their power. How shall it be effected? Hearken to the answer afforded in this Scripture, ye who speak and think only of peaceful, quiet progress of the truth:
"Thou shalt break them with a rod of iron;
Thou shalt dash them in pieces like a potter's vessel."
It is judgement — a crisis of sudden, destructive judgement, which must introduce the reign of Jehovah's Son and King. Surely there will be conversion too; and that by the gospel. This we shall see, even in the book before us. But this dread crisis also must surely come and pass by, before the "uttermost parts of the earth" become the possession of Messiah.
How does the light of prophecy, even as the pathway of the just, "shine more and more." The "seed" of the woman shall inflict stern retribution on the serpent. The "seed" of Abraham shall restore happiness to fallen man. There shall come out of Jacob, a "star" and a "sceptre," who shall have dominion — one who shall execute such judgement as to cause the exclamation, "Who shall live when God doeth this"! A prophet, like unto Moses, shall arise, and all hearken unto him. A Redeemer shall stand upon the earth, in the latter day; and in resurrection shall Job behold him. Who is the wondrous One, in whom all these prophecies shall be concentrated? Surely, the psalm we have now glanced at seems to afford an answer:– In Jehovah's anointed one, even in Jehovah's Son. Yet how much of mystery still remained.
The Book of Psalms is pervaded by prophetic utterances such as the foregoing. The second Psalm may serve as the key to very much that follows in the book.
In this wondrous book indeed, there are poured forth the deep exercises of the heart both of David, and of the saints of his dispensation. Their loud hallelujahs also, ascend unto their own Jehovah. Whilst, in strict accordance with the principle of righteousness — enforced righteousness; "eye for eye, and tooth for tooth," which characterised their economy and age, they are heard calling ever and anon, for holy vengeance on those who were their foes.
There are also passages in many of these psalms, shadowing forth mysteriously some deep and dreadful tragedy — strangely connected with the person of the predicted future Sovereign. But who, with the light only which those psalms afford, could apprehend their import, as to all this? Scarcely could those holy men of old, by whom the Spirit spake these mysterious intimations, do otherwise than "search diligently, what or what manner of time, the Spirit which was in them did signify." But "not unto themselves" did they "minister those things." In the present age fuller apprehension is vouchsafed. Yet how much that was mysterious remained to them.
There were some grand features, however, which even then were revealed with much definiteness. Let us go on, then, to trace yet further the dawning light of prophecy.
In the well known eighth Psalm, there is one spoken of — a son of man, who is by Jehovah "crowned with glory and honour," and "made to have dominion over the works of his hands." This is one, who is "ordained to still the enemy and the avenger;" and who causes Jehovah's name to be "excellent in all the earth." "All things" are "put under his feet." This headship must be a future one. The first man cannot be the one intended here. We see not yet all things so put under any one. The succeeding psalm (Ps. 9) speaks similarly. How much of the Book of Psalms is occupied with language such as this. Who, that has applied them to the past, has not felt the unpleasant impression of exaggeration and hyperbole, on reading such magnificent announcements? But, no! they are the true sayings of God. The future day shall accomplish them in reality and fullness.
There is a further feature revealed in this majestic Psalm, even one of grace:
"They that know thy name will put their trust in thee."
There is not much said, but a bright ray beams forth. Jehovah's name shall, in that future day, be so made known, as that it shall be the object of confidence, and the place of refuge to the needy. Blessed prospect! as yet distant, and but dimly seen; but sure and never-failing, for the mouth of Israel's God hath spoken it.
Psalm 10, also, yields its tribute of testimony:
"The Lord is king for ever and ever:— the heathen are perished out of his land."
There shall come this glorious day, then, when "the man of the earth shall no more oppress." How blessed shall the day be, of the future King!
What shall be said of the mysterious course of exercise of Psalm 22? There is One who has been "cast upon the Lord from his youth," and "made to hope in him, even from his mother's belly." He has been righteous throughout his course. Yet this One is heard exclaiming, "My God, my God, why hast thou forsaken me?" Sorrows and woes encompass him: they have "pierced his hands and his feet:" he is "brought into the dust of death." They "part his garments among them, and cast lots upon his vesture." Yet he is "heard" at length, and "helped," "saved," and "delivered," and, triumphantly, he then becomes the leader of Jehovah's congregation. "I will declare thy name, etc. The result is universal blessing. How much of mystery was there left resting on all this; and yet how much for faith to rest upon, and for hope to cling to! But "not unto themselves did they minister those things, but unto us." How blessed are our ears!
But the mystery is deepened by the revelation itself, of Psalm 45. The writer's heart is fired, and his tongue as the pen of a ready writer. He pours forth a strain of chastened, adoring eulogy. He "speaks of the things which he has made touching THE KING." (Ps. 45:2-7) What wondrous speech is this! The future king, of whom so many wondrous things have been predicted already, is here addressed as being GOD. And that in no such style as elsewhere it was said to some.
"I have said, ye are Gods; and all of you are children of the Most High; but, ye shall die like men."
The strain here is unqualified, and absolute: "Thy throne, O God, is for ever and ever." This is spoken to the King. Yet, it is immediately added, "God, thy God hath anointed thee with the oil of gladness." Who can explain this mystery? Faith must wait. "Not unto themselves did they minister those things." But ponder well the glory with which this Psalm is filled. Yet further, there is a bride presented to this potentate, in this Psalm: "Hearken, O daughter," etc. This must be the daughter of Zion. She is not composed of both Jew and Gentile, as the church is. She has one people and one parentage naturally. The Gentile is "there with a gift" (Ps. 45:12); but is not part of the bride. It is an earthly, though so glorious a scene. The Psalmist thus concludes:
"I will make thy name to be remembered in all generations:
Therefore shall the people praise thee for ever and ever."
The Psalm which follows (Ps. 46.) is exceedingly majestic. The same splendour of prophetic intimation of a glorious future, prevails here also. But there is an additional feature in this Psalm. "The city of God," the "place of the tabernacles of the Most High," filled with his glory, is his special abode. This is manifestly David's own city, Jerusalem. Yet this scene of blessedness is to be realised only, when, at some future period, Jehovah shall have "made wars to cease to the end of the earth," and thus be "exalted among the heathen," or Gentiles; as well as in His own chosen city. There is no intimation of any heavenly Jerusalem, here. That must be the subject of some future revelation. Let us learn carefully what that is, which the Spirit really unfolds, in each successive passage.
Psalm 67 points forward to a day, when God's "ways shall be known on earth, and his saving health among all nations." It is added:
"Then shall the earth yield her increase; — and God, even our own God, shall bless us.
God shall bless us; — and all the ends of the earth shall fear him."
Israel's own God shall bless them; but all the ends of the earth, also, shall know his saving health.
Psalm 72 enters, as is well known, at great length into the same wondrous theme. There shall arise a king, whose dominion shall be from sea to sea, and from the river unto the ends of the earth; they that dwell in the wilderness shall bow before him, and his enemies shall lick the dust. Yea, all kings shall fall down before him, all nations shall serve him. He shall be feared as long as the sun and the moon endure; throughout all generations. His gentle sway shall be like rain upon the mown grass; and as showers that water the earth. In that day, the poor, the needy, the distressed, and him that had no helper previously, shall be cared for, rescued, relieved, and blessed. Yea, all men shall be blessed in Him, all nations shall call him blessed. The whole earth shall be filled with his glory. The Jehovah Elohim, the Elohim of Israel, shall effect this wondrous revolution. David's heart was full; his utmost wishes satisfied. Yea, it was beyond all that he could have asked or thought. His repeated "Amen" closes the strain; and we are merely informed, in the concluding verse that, "The prayers of David the son of Jesse are ended." David's full heart was relieved; his ready utterance recorded; his uttermost desire expressed. David, himself, had nothing beyond this to say.
Psalm 96 concludes its lofty course of worship and prediction in the following strain: "Let the heavens rejoice, etc." Psalm 98 concludes almost precisely in the same words. Jehovah will come to rule the earth: "he cometh," "he cometh." There is intimation of a new mode of manifestation of his presence. He shall be present as he was not previously. Thus much is plainly predicted. Still faith must wait, and expectation be held in suspense.
Psalm 102, sheds some further light, "Thou shalt arise," etc. Such is the theme of the Psalm. But it is added,
"When the Lord shall build up Zion, — he shall appear in his glory."
It is surely Zion the earthly — Israel's actual, literal, metropolis, that is here spoken of. No heavenly Zion was revealed to the saints of that day. The heavenly church was an unrevealed mystery then, Eph. 3:1-10. Let this be pondered well. The heavenly Zion shall have been built up to completion before the Lord appears in glory. But here is a Zion which shall be raised up from its state of ruined stones and dust, when the Lord shall appear in his glory. This shall be the time, too, when the heathen nations, also, shall learn to fear Jehovah's name. There shall be an "appearing in glory" when Jerusalem shall be rebuilt unto the Lord, and the Gentiles converted to him. Further revelation, however, must declare what this "appearing in glory" may signify.
One other Psalm only will we cite, (Ps. 110) "The Lord said unto my Lord," etc. The future king must first be exalted to Jehovah's own right hand. Will it be from thence that he will come when he appears in glory? Without any further revelation, the thought is already rendered probable. But what increasing wonders crowd upon us! What, or what manner of time, may this mysterious spirit of prediction signify? How earnestly to be desired is further light! What unimagined events await the future day! A further intimation also is, for the first time, vouchsafed in this Psalm. The future king shall be a Priest; "Thou art a priest for ever, after the order of Melchizedek." A further theme of wonder now presents itself. Light dawns upon yet another topic for earnest contemplation. Blessed ray of peaceful hope! Here is priesthood too, eternal priesthood. A priest is one who is ordained to offer sacrifices for the guilty. The institutions of Israel's economy had put this beyond question already. And what a priest! The great future potentate shall exercise the mediatorial office. Blessed door of hope! But for whom shall he act? What victim shall he immolate? With what success? What, or what manner of time, does this spirit of prediction signify? How earnestly is farther light to be desired. How does the burdened, affrighted, conscience of a law-condemned one yearn after certainty! "Those bulls and goats — can they take hence my heavy load?" They shadowed forth something remedial. What can that something be? Still mystery enshrouds; still faith must wait. "Not unto themselves," did those prophets "minister those things."
But there had been revealed abundant matter for triumphant worship. "Hallelujah! hallelujah!" Such is the grand burden of the closing portion of the book of Psalms. The spirit of thanksgiving prevails, more and more, as the volume draws to its close. The concluding Psalms are but one vast, majestic Hallelujah chorus. Yet the character of righteousness is still maintained; and the future day of equity set forth. Ps. 149. Only hallelujahs follow.
Such is the prophetic testimony of the Book of Psalms. The fuller and yet more specific revelations given by Isaiah, may properly engage our attention, in our next.
(3). 2nd Edition, Volume 1, August 1856.
(1st. Edition, August 1856 [01 1856 045])
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The condition of Judah and Israel in Isaiah's day, was low and sorrowful indeed. The "whole head was sick and the whole heart was faint." The people were "laden with iniquity;" they had "forsaken the Lord, an d provoked the Holy One of Israel to anger." And Isaiah's first prophetic mission seems to have been one denouncing lengthened period of heaviest woe against the nation.
"Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people,
Hear ye indeed, but understand not; — and see ye indeed, but perceive not.
Make the heart of this people fat, — and make their ears heavy, and shut their eyes;
Lest they see with their eyes, and hear with their ears,
And understand with their heart, and convert, and be healed.
Then said I, Lord, how long? And he answered,
Until the cities be wasted without inhabitant, — and the houses without man,
And the land be utterly desolate,
And the Lord have removed men far away,
And there be a great forsaking in the midst of the land." (Isa. 6:8-12)
Here then we have a definite revelation of the judicial blindness, and the prolonged dispersion of the nation. But we have also a ray of hope, even here. "As a teil-tree and an oak, whose substance is in them when they cast their leaves, so the holy seed shall be the substance thereof." The destruction shall not be an utter one. The stock of the nation shall be preserved to germinate again when all the judgements shall be overpast. Such is one of the earliest of Isaiah's revelations.
2. In Isaiah 2 (which it would appear was of a date subsequent to the vision of chapter 6) we have the day of future blessedness, with the great and terrible day which shall introduce it, depicted in most express and definite language. We present a few verses of this well known chapter.
"And it shall come to pass in the last days,
That 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.
And many people shall go and say,
Come ye, and let us go up to the mountain of the Lord, — to the house of the God of Jacob;
And he will teach us of his ways, and we will walk in his paths:
For out of Zion shall go forth the law, — and the word of the Lord from Jerusalem.
And he shall judge among the nations, — and shall rebuke many people:
And they shall beat their swords into plowshares, — and their spears into pruning-hooks;
Nation shall not lift up sword against nation, — neither shall they learn war any more." (Isa. 2:2-4.)
The procession of the "word of the Lord from Jerusalem" shall, "in the last days," constitute Mount Zion the most honoured and exalted of all the sites of cities. The religion of the God of Israel shall thence spread throughout all nations. Yet "judgement" and "rebuke" must be inflicted. Then shall the nations learn the art of war no more. The character of the predicted judgement is more definitely revealed thus:—
"Enter into the rock, and hide thee in the dust,
For fear of the Lord, and for the glory of his majesty.
The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down,
And the Lord alone shall be exalted in that day.
For the day of the Lord of Hosts shall be upon every one that is proud and lofty,
And upon every one that is lifted up; and he shall be brought low."
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And the idols he shall utterly abolish.
And they shall go into the holes of the rocks, — and into the caves of the earth,
For fear of the Lord, and for the glory of his majesty,
When he ariseth to shake terribly the earth.
In that day a man shall cast his idols of silver, and his idols of gold,
Which they made each one for himself to worship, — to the moles and to the bats;
to go into the clefts of the rocks, and into the clefts of the ragged rocks,
For fear of the Lord, and for the glory of his majesty,
When he ariseth to shake terribly the earth." (Isa. 2:10-12; Isa. 2:18-21.)
Such is the introduction of the "good time" of the future. None, we presume, will allege any previous fulfilment of such prophecies as this. "The great and terrible day of the Lord," then, is already placed in fullest prominence between us and the reign of the Messiah. It is not the quiet progress of the gathering out of the nations of a little flock, which, whilst little, shall be taken up into heaven, as a whole. It is not an ecclesia — a church called out — from amongst the nations. It is a subjugation of the nations themselves. When the nations are subdued, there will be needed no ecclesia, no out-calling of the saints. The ecclesia will have been glorified and transferred to heaven at the commencement of this period. The revelations of the New Testament enable us to say this. But the prediction before us is not one of calling out, but of universal subjugation. The two things are distinct. The one cannot synchronise with the other. Let us discern the things which differ, and seek to give to each scripture we consider its genuine interpretation.
3. We now present the bright light of the revelation of ISAIAH 9.
"For unto us a child is born, — unto us a son is given:
And the government shall be upon his shoulder:— and his name shall be called
Wonderful, Counsellor, The Mighty God, the everlasting Father, the Prince of Peace.
Of the increase of his government and peace there shall be no end,
Upon the throne of David, and upon his kingdom;— to order it, and to establish it
With judgement and with justice, from henceforth even for ever.
The zeal of the Lord of hosts will perform this." (Isa. 9:6-7.)
The light dawns apace. We fear to weaken, by any comments on this passage, the impression of the whole.
We remark, however, the perpetuity of the "throne of David." There shall be One who shall occupy it "thenceforth and ever." It is not a headship of the church; in which church there is "neither Jew nor Gentile." Such a place was never occupied by David. David was the sovereign of the Jewish nation. To rule over that nation is to sit on David's throne. To contend respecting any literal material throne, is but to trifle, and to degrade this theme. Even the place of the sovereign's presence is no essential of the question. Other revelations may determine that; but the thought here expressed is, that the very sovereignty which David exercised — the sovereignty over that very nation which had David for its king, shall come, in perpetuity, into Messiah's hands. Where his royal residence shall be is not in this prediction brought into question. The grand thought is, that the Wondrous One, whose names of majesty and glory are here given, shall exercise the very sovereignty that David held so long ago. Not until the nation be reconstituted, by the restoration of its scattered members, can this take place. Not until the nation, as a nation, has submitted to the true Messiah's sway, will "David's throne" be occupied as this prophecy reveals. The birth of the Sovereign is not necessarily his accession to the throne. The actual assumption of the reins of power — the actual exercise of such power — is not necessarily coeval with that which constitutes heirship and title to such power. Whatever Christ may be, or may not be, now unto the church; he surely does not now "sit on the throne of David" — he does not now exercise sovereignty over the nation of Jews. The nation is not yet subjected unto him.
4. The eleventh chapter of this prophecy is known to all. The earth is to be "filled with the knowledge of the Lord, as the waters cover the sea." The wolf is to dwell with the lamb, and the leopard to lie down with the kid. There is to be neither hurting nor destruction in all Jehovah's holy mountain. But there are two portions of this chapter which are greatly overlooked by many. These we must present, yet as briefly as possible. The first is as follows:—
"But with righteousness shall he judge the poor,
And reprove with equity for the meek of the earth:
And he shall smite the earth with the rod of his mouth,
And with the breath of his lips shall he slay the wicked." (Isa. 11:4.)
Here, once more, is the execution of an introductory judgement. He, with whom "a word is a work," shall pronounce a sentence of smiting upon the earth, and the earth shall be smitten. Yea; thus shall he slay a certain one — a certain person — here emphatically termed "the wicked one" (the adjective "wicked" being here in the singular number). A further element of light is here thrown upon the future. The destruction of some one grand, special opponent shall signalise the setting up of the Messiah's reign. Who this "wicked one" shall prove to be is not in this prophecy, further disclosed.
The second portion is as follows:—
"And it shall come to pass in that day,
That the Lord shall set his hand again the second time to recover the remnant of his people,
Which shall be left, from Assyria, and from Egypt,
And from Pathros, and from Cush, and from Elam,
And from Shinar, and from Hamath, and from the islands of the sea.
And he 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." (Isa. 11:11-12.)
Here, then, is a future deliverance of the whole nation, which shall be as complete and wondrous as the exodus from Egypt. The return of a few tributaries to Cyrus from Babylon — a few from one only of the two grand divisions of the nation — cannot have been the fulfilment of this majestic prediction. Let the remainder of the chapter be read. The return here announced is to take place in the day of the destruction of the future "wicked one." It is to take place in the day when all the ferocity of the earth shall be brought to a close. A yet future restoration is here announced.
And how affecting is the song of triumph which shall then be sung. "And in that day thou shalt say, O Lord, I will praise thee: though thou wast angry," etc. Let this song be perused, in view of this, its legitimate connection. Read Isa. 12 as connected with what immediately precedes it.
5. We have, in the next place, "The burden of Babylon," followed by a vast series of such "burdens," and consummated by a most solemn representation of an universal judgement.
But here a difficulty at once presents itself. The doom of Babylon is announced in terms which embrace the whole earth, and which, though the formal empire of Babylon, as well as its metropolitan city, have long since passed away, can scarcely be regarded, on any sound principle of interpretation, as having been fulfilled.
"Behold, the day of the Lord cometh,
Cruel both with wrath and fierce anger, — to lay the land desolate;
And he shall destroy the sinners thereof out of it.
For the stars of heaven and the constellations thereof shall not give their light:
The sun shall be darkened in his going forth, — and the moon shall not cause her light to shine.
And I will punish the world for their evil, — and the wicked for their iniquity.
Was this fulfilled in the taking of Babylon, by the army of the Medes? Surely it was not. Here then is mystery still. Further light is required. Has such light been subsequently vouchsafed?
We think that a solution has been furnished in the revelations given to Daniel. There Babylon stands as the head of Gentile power — of the power which during the "times of the Gentiles," should tread down the nation of Israel. This power is shown as a united whole, though in another respect comprising four empires. The whole image of Dan. 2. is represented as perishing at one and the same time. "Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together,'' Dan. 2:35. Thus, though the reins of imperial power might pass from Chaldean hands, and the metropolis be utterly destroyed, Babylon would still exist. The constituents of her empire — the elements of Gentile sovereignty — elements both morally and essentially one with the dominion once exercised from the city which bore the name — these still exist. Babylon still remains: only at the period when the times of the Gentiles shall have been fulfilled will she cease to be. Let this be borne in mind, and much light will be gained as to the "burdens" of Isaiah. They comprise both the past and the future. Certain announcements therein were fulfilled in past ages, others point to the future. So, in Dan. 7:12, "As concerning the rest of the beasts, they had their dominion taken away; yet their lives were prolonged for a season and a time." Here the loss of "dominion" is expressly distinguished from the termination of existence.
The announcement of universal judgement is made formally and with most solemn definiteness, in Isa. 24 to Isa. 27 and again in Isa. 34.In Isa. 24 we have the following language.
"Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth.
And it shall come to pass,
That he who fleeth from the noise of the fear, shall fall into the pit;
And he that cometh up out of the midst of the pit shall be caught in the snare:
For the windows from on high are open, and the foundations of the earth do shake.
The earth is utterly broken down,
The earth is clean dissolved, the earth is moved exceedingly.
The earth shall reel to and fro like a drunkard, and shall be removed like a cottage;
And the transgression thereof shall be heavy upon it; and it shall fall, and not rise again."
(Isa. 24:17-20)
The conquest over Satan and his hosts is next intimated: "It shall come to pass in that day, that the Lord shall punish the host of the high ones, that are on high." See Rev. 12:7-12. Then the subjugation of the powers of earth, (as in Rev. 19:19-21) "and the kings of the earth upon the earth." Read verses 21 and 22. The glory of the earthly city is next presented; whilst in Rev. 21 the heavenly one is seen. Then the millennial "feast of fat things" is declared, as is the reign in Rev. 20:4. The removing of delusion from the nations is also seen in both places: compare Isa. 25:7, and Isa. 27:1, with Rev. 20:1-3. The first resurrection also is in each: compare Isa. 25:8, "He will swallow up death in victory," (when understood as explained in 1 Cor. 15:54) with Rev. 20:4-6. These coincidences are truly wonderful. And it is in connection with all these that we have the one decisive and solemn declaration, "When thy judgements are in the earth, the inhabitants of the world will learn righteousness." Let this declaration serve for the end of strife. Such is the agency which will subdue the earth unto the gospel. When these universal desolations are abroad, then, and alas, not till then, will the inhabitants of the earth learn righteousness.
We will only present, in conclusion of our present paper, two other prophecies of these judgements and their results. The first has reference especially to Israel's earthly city itself.
"Now will I rise, saith the Lord;
Now will I be exalted; — now will I lift up myself.
Ye shall conceive chaff, ye shall bring forth stubble:— your breath, as fire, shall devour you.
And the people shall be as the burnings of lime:
As thorns cut up shall they be burned in the fire.
Hear, ye that are far off, what I have done;
And, ye that are near, acknowledge my might.
The sinners in Zion are afraid;— fearfulness hath surprised the hypocrites.
Who among us shall dwell with the devouring fire?
Who among us shall dwell with everlasting burnings?" (Isa. 33:10-14.)
The results of this terrible interference of Jehovah are then described.
"Look upon Zion, the city of our solemnities:
Thine eyes shall see Jerusalem a quiet habitation,
A tabernacle that shall not be taken down;
Not one of the stakes thereof shall ever be removed,
Neither shall any of the cords thereof be broken.
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And the inhabitant shall not say, I am sick:
The people that dwell therein shall be forgiven their iniquity." (Isa. 33:20, 24)
The second passage speaks of the whole world. The following call to attention follows the quotation just given.
"Come near, ye nations, to hear;— and hearken, ye people:
Let the earth hear, and all that is therein;
The world, and all things that come forth of it.
For the indignation of the Lord is upon all nations, — and his fury upon all their armies:
He hath utterly destroyed them, — he hath delivered them to the slaughter." (Isa. 34:1-2.)
Let the subsequent portion of the prophecy be read, and the following beautiful passages will be found to form its close.
"And an highway shall be there, and a way, and it shall be called The way of holiness;
The unclean shall not pass over it; but it shall be for those:
The wayfaring men, though fools, shall not err therein.
No lion shall be there, nor any ravenous beast shall go up thereon,
It shall not be found there;— but the redeemed shall walk there:
And the ransomed of the Lord shall return,
And come to Zion with songs and everlasting joy upon their heads:
They shall obtain joy and gladness, and sorrow and sighing shall flee away."
(Isa. 35:8-10.)
Such is the dawning light of prophecy, such the bright beams which shine forth beyond all the terrible and darkening clouds of impending judgement. After the well-known historical portion, which, in this prophetic book, follows the revelations now glanced at, we have, in Isa. 40 to Isa. 66, a further prophecy of vast comprehensiveness and importance. But the way in which prophetic light is gradually afforded, is the point which is sought to be exemplified in these hasty sketches. We purpose, therefore, only to adduce some few instances of predictions in the subsequent prophets, which afford particulars of special interest, in the one or two further papers which will close this series on the "dawning light of prophecy." The midday splendour of revelation opens upon us in the New Testament, and from its brightness we are reluctant for any length of time to detain attention.
(4). 2nd Edition, Volume 1, November 1856.
(1st. Edition, November 1856 [01 1856 094])
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There are several special portions of the grand course of prophecy comprised in Isaiah 40 to Isaiah 66, which, though we cannot quote them, we must at least point attention to in a glance, however brief, at the dawning light of prophecy.
The marvellous tenderness, and the persevering and sovereign grace, by which Israel shall yet be converted and won back to Jehovah — hardened, degraded, cold, and insensate as the Jew has notoriously become, during so many dreary ages of dispersion and unbelief — are features of this vast course of prophetic dealing, which must not be overlooked. How does Jehovah, in these chapters, seek to gain the ear, to soften the heart, to comfort the spirit, to win the confidence of this despised and down-trodden people! Let chapters 40, 44, 45, 48, 49, 54 and 55, be read with this thought in view. The burden is this:–
"For a small moment have I forsaken thee;
But with great mercies will I gather thee.
In a little wrath I hid my face from thee for a moment;
But with everlasting kindness will I have mercy on thee;
Saith the Lord thy Redeemer.
For this is as the waters of Noah unto me:
For as I have sworn that the waters of Noah should no more go over the earth;
So have I sworn that I would not be wroth with thee, nor rebuke thee.
For the mountains shall depart, and the hills be removed;
But my kindness shall not depart from thee,
Neither shall the covenant of my peace be removed,
Saith the Lord that hath mercy on thee."
Well, Gentile reader, this Jehovah of the Jew will have mercy upon the Gentile also. In the full light of subsequent revelations, there is hope, yea, full assurance, both of faith, hope, and understanding, even for the Gentile dog that approaches Jehovah in the way of his own provision.
See how that way is set forth even in this prophecy of Isaiah. There is more than merely dawning light thereon, afforded in the well-known 53rd chapter. There is the full, clear, express declaration of vicarious expiation. It is the first formal revelation of the wondrous fact, that a certain one from amongst the sons of men — a sinless man — should be the victim of atonement between Jehovah and his people. Who this sinless one should be is not revealed; but the fact that such an one should suffer is announced with the utmost definiteness. Would that we might quote the chapter as a whole! But who knows it not? Who that has ever known the sinfulness of sin has not turned hopefully and with comfort to this wondrous prophecy!
Grounded on this announcement of atonement and justification, by the sufferings of one for all, we have in Isa. 55, an invitation full of evangelical light and grace. There are living waters, wine and milk, offered without money and without price. The future day of judgement is not the sole topic which is connected with the introduction of the better age. It is, alas! very solemnly prominent; but grace, and penitence, and conversion are all to be vouchsafed. An "everlasting covenant" is to be made with Jehovah's people; "even the sure mercies of David." The terms of that covenant are, "Incline your ear, and come unto me; hear, and your soul shall live." There is more than the mere dawn of prophetic light here also.
We have already before us, indeed, almost every element of prophetic light, concerning the Messiah in his future earthly relationship. Heavenly things remained a mystery still; but very full revelation is afforded in the remaining prophetic books of the Old Testament, as to the earthly things of the future kingdom.
Jeremiah presents formally the making of a new covenant with the house of Judah and Israel, in connection with full and solemn announcements of most of the grand events already seen in previous scriptures. See for example Jer. 30 and Jer. 31.
Ezekiel sets forth the departure of the glory from its earthly habitation, and then its future return; showing the actings of a grand confederacy, of eastern nations chiefly, against the land and nations of Israel, at the period when the people shall have returned and settled in the land. This confederacy is quite distinct from that western one, which, under Antichrist, shall be leagued with Jerusalem, and for a time deceive the Jews. This one, of Gog and Magog, will transpire somewhat later than that of Antichrist. Composed of Rosh, Meshech and Tubal, and apparently of the remaining of the nations, which are outside the beast and Antichrist, it assaults the land, after a season of quiet repose in the land, has been enjoyed by God's people. It seems to be a Russian aggression that is here predicted. It is judged of God, and then all the earth is quiet, and all commotions at an end. As to the glory, see Ezek. 11:23, and Ezek. 42:1-7; and respecting the confederacy, see Ezek. 37 to Ezek. 39.
Daniel reveals the great facts of the times of the Gentiles. Four empires should successively rule over and oppress the rebellious nation of the Jews. Yet but one grand idea is seen throughout the course of all these empires. It is man's unity of power, having its rise from Babylon, in opposition to God's unity, which must have its seat at Jerusalem. Thus all Gentile unity, whether secular or ecclesiastical, is Babylon. And both Babylon literal and secular, and Babylon mystical and ecclesiastical, will perish beneath the manifestation of Messiah's power, in the future day. The stone shall grind to powder the image; not convert it. The judgement shall sit, and the beast, with its sovereign horn, shall be cast into the lake of fire. The heavens shall rule. The kingdom, i.e., the reign, of heaven, shall be set up. See Daniel chapters 2, 7, 8, 9, 11, 12.
In Hosea, is the Scripture apparently referred to by the Lord, in the words which were so startling to the disciples: "The Son of man goeth as it is written of him." Thus in Hosea 5:15, we have the emphatic declaration, "I will go and return to my place, till they acknowledge their offence: in their affliction they will seek me early." How exactly was this fulfilled, after the Lord had uttered the solemn resolution: "Your house is left unto you desolate, for verily I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord."
Joel presents, amidst much else that is important, the "great and terrible day of the Lord." It shall transpire "in those days, and in that time, when Jehovah shall bring again the captivity of Judah and Jerusalem." Mark this well. Then shall be the treading of the winepress, and then also the harvest. This helps to a right decision as to the same event in Matt. 13; as also that in Rev. 14. The harvest is not the end of the globe, but merely of the particular era which is concluded by it. See Joel 3.
Zephaniah furnishes a complete reply to any question respecting the kind of circumstances which shall be introductory of the reign of the Messiah. Mark the word "then" in its connection, in the following passage:
"Therefore wait ye upon me, saith the Lord,
Until the day that I rise up to the prey;
For my determination is to gather the nations, — that I may assemble the kingdoms,
To pour upon them mine indignation, even all my fierce anger;
For all the earth shall be devoured with the fire of my jealousy.
For THEN will I turn to the people a pure language,
That they may all call upon the name of the Lord, — to serve him with one consent."
There is no ambiguity here as to the how the latter day shall be introduced. It shall be "then" — in connection with the terrible crisis predicted: "THEN will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent."
Zechariah, in the use of the type of Joshua, son of Josedek, the high priest, seems to set forth one far greater than he.
"Thus speaketh the Lord of hosts, saying,
Behold, the man whose name is The BRANCH;
And he shall grow up out of his place, — and he shall build the temple of the Lord:
Even he shall build the temple of the Lord; — and he shall bear the glory,
And shall sit and rule upon his throne; — and he shall be a priest upon his throne:
And the counsel of peace shall be between them both."
How distinct and beautiful the truths enunciated here. This potentate shall be a priest also, "a priest upon his throne." "And the counsel of peace shall be between them both." The KING shall be enabled to enter into a counsel of peace, even with the wayward Jew, through the medium of his own priesthood. To exercise mercy, there must be priesthood. Yet the potentate might have reigned without showing mercy; and so consequently without any mediation. Mediatorship was not essential to the sovereignty of the Son of man. In order to the exercise of grace, it was necessary; but not in order to the exercise of righteous sovereignty. Whence, then, the notion of a "mediatorial reign"? There is mediatorial priesthood, and there is gracious sovereignty as the result. But the two, though united in one person, are distinct thoughts pertaining to offices perfectly distinct in nature. The one may exist, nay does exist, without the other. The priesthood is exercised now, not the sovereignty. The king indeed is born, and his title to the throne committed to his hands; but he has not ascended his throne as yet; not "taken to himself " the actual exercise of the royal power. "Mediatorial reign," then, is simply confusion. There is no mediatorial reign. There is mediatorial priesthood, and there is to be delegated sovereignty; sovereignty committed by God to the hands of the Son of man, even a millennial sway. But a "mediatorial reign," we repeat it, is simply nonsense. A gracious reign will result from mediation, but there is all the difference of cause and effect between them.
In this prophetic book we have, also, one of the most solemn pictures of the great day of Jehovah's interference.
"Behold, the day of the Lord cometh,
And thy spoil shall be divided in the midst of thee.
For I will gather all nations against Jerusalem to battle;
And the city shall be taken, — and the houses rifled, and the women ravished;
And half of the city shall go forth into captivity,
And the residue of the people shall not be cut off from the city.
Then shall the Lord go forth,
And fight against those nations, — as when he fought in the day of battle.
And his feet shall stand in that day
Upon the mount of Olives, which is before Jerusalem on the east,
And the mount of Olives shall cleave in the midst thereof.
Toward the east and toward the west, — and there shall be a very great valley;
And half of the mountain shall remove toward the north, — and half of it toward the south. And ye shall flee to the valley of the mountains;
For the valley of the mountains shall reach unto Azal:
Yea, ye shall flee, like as ye fled from before the earthquake
In the days of Uzziah king of Judah:
And the Lord my God shall come, and all the saints with thee."
We give this as a specimen, once for all, of the grand crisis which must transpire around Jerusalem. In how many Scriptures is not this "gathering of nations" predicted! It is, too, when the captivity of the Jews shall terminate; not at its commencement. It is no past crisis that is here described. It is certainly future. And it is when "the Lord God shall come, and all the saints with him." We know, by subsequent revelations, that there will be a coming of Jehovah manifested in the flesh. Is not the coming here spoken of that same personal coming? This prophecy does not reveal the mode of the coming which is predicted. We could not from this Scripture only, determine it. But surely, in the light of subsequent predictions, we may be assured that it is none other than the second personal return of the Lord Jesus that is here foretold.
Malachi, too, furnishes testimony to the great events of the future; we can furnish one brief quotation only:
"For behold, the day cometh, that shall burn as an oven;
And all the proud, yea, and all that do wickedly, shall be stubble:
And the day that cometh shall burn them up, saith the Lord of hosts,
That it shall leave them neither root nor branch.
But unto you that fear my name
Shall the Sun of righteousness arise with healing in his wings;
And ye shall go forth, and grow up as calves of the stall.
And ye shall tread down the wicked; for they shall be ashes under the soles of your feet
In the day that I shall do this, saith the Lord of hosts."
Such is the tenor of the predictions of the Old Testament. The introduction, by a crisis of mingled mercy and judgement, of the universal reign of a king appointed by Jehovah, is the grand feature of them all. But there is a mystery yet behind. This king is to have a heavenly bride, as well as earthly subjects. This the Old Testament does not reveal. For this wondrous thought we must proceed to the New. The Church — the body of the saints of the present interval, between the departure and the return of the Lord Jesus — was not the subject of Old Testament predictions. The saints of that past dispensation shall sit down in the heavenly places of the future kingdom in the presence of the king as his friends, the "friends" of the bridegroom, and they shall rejoice to see him take his bride; but they shall not be of the bride. The saints of the future period shall be reigned over by the king, but they shall not reign with him, as the bride shall. There are spheres of glory; there are gradations in the kingdom. The "heavenly things" were a subsequent revelation. Earthly things shall be the portion of Israel, and the nations. Heavenly things, as well as royalty over earthly things, are the portion of the bridegroom, of the bride, and of their "friends." "That in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him."
The day succeeds the dawn. The dawning light brightens into noon-day splendour. We direct attention onwards to that "completion" of the word of God which was vouchsafed to the apostles, especially to Paul. And we conclude these very hasty sketches of a few leading features only, of God's progressive revelation, in the words of that highly favoured apostle:– "Whereby, when ye read, ye may understand my knowledge in the mystery of Christ; which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel; whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see, what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places might be known, by the church, the manifold wisdom of God." Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the church by Christ Jesus, throughout all ages, world without end. Amen.