We enter now, dear reader, into the field of prophecy; a vast and important field-whether in view of the moral instruction that it contains, or on account of the great events that are announced in it, or through its development of God's government, and by this means, its revelation of that which He Himself is. The Lord and His dealings, and the Messiah, shine through the whole, Israel always forms the inner circle, or chief platform, on which these dealings are developed, and with which the Messiah is immediately in relation. Outside of, and behind this, the nations are gathered; instruments of the judgments of God; and finally the subjects of His universal government; made subject to the Messiah, who, however, will assert His especial claim to Israel as his own people.
It is evident that the Church is outside of this scene. In it there is neither Jew nor Gentile; in it the Father knows the objects of His eternal election, as His beloved children, and Christ glorified on high, knows it as His body and His Bride. Prophecy treats of the earth, and of the government of God.. If we measure things, not by our importance, but by the importance of the manifestation of God; whatever develops His ways, as unfolded in His government, will have much importance in our eyes. There can be no doubt that the Church is a still more elevated subject, because God has there displayed the whole secret of His eternal love. But if we remember, that it is not only the sphere of action that is in question, but He who acts therein; the dealings of God with Israel and the earth will then assume their true importance in our eyes. These are the subjects of prophecy.
This portion of the Word is divided into two parts. The prophecies that refer to Israel during the time that they are owned of God, and consequently that concern the future glory also. form one part. The other consists of those prophecies which make known that which happens during the rejection of God's people, but which make it known in view of the blessing of this very people. This distinction flows from the fact, that the throne of God, sitting between the cherubims, has been taken away from Jerusalem, and the dominion of the earth committed to the Gentiles. The period of this dominion is called " the times of the Gentiles." The former class of prophecies apply to that which precedes and that which is subsequent to this period. The latter refer to this period itself. There is a moment of transition, during which the restoration of the people is in question, when the end of the times of the Gentiles draws near; a moment especially in view in those prophecies which relate to this period. But the general history of the period itself, is given in diverse forms. The interval between the return from captivity, and the coming of Jesus has a special character. For the Gentiles had the dominion, and nevertheless Judah was at Jerusalem, expecting the Messiah. God favored His people with the testimony of prophets, who addressed themselves especially to this state of things, viz., Haggai, Zechariah, and Malachi; which have consequently an especial character suited to the position in which the people are then found, to God's ways towards them. There is another prophet who holds a peculiar place, i.e., Jonah. His was the last testimony addressed immediately to the Gentiles, to show that God still bore them in mind, and governed all things supremely, although He had already called Israel to be a separate people unto Himself.
Christ is the center of all these prophecies, whatever their character may be. It is the Spirit of Christ that speaks in them. One of the two divisions I have mentioned, is of much greater extent than the other. Daniel alone, in the Old Testament, gives us the detail of the times of the Gentiles, with the exception of some particular revelations in Zechariah. There is a very striking difference between the two classes of prophecies. That which belongs to the time when Israel is acknowledged, is addressed to the people, to their. conscience, and to their heart. That which gives the history of the times of the Gentiles, while it is a revelation for the people, is not addressed to them. In the books of the three prophets who prophesied after the captivity, neither Israel nor Judah are ever called the people of God, except in promises for the future, when the Messiah will re-establish blessing.
There is yet another principle, simple, but important to our understanding of the prophets. Whatever figures the Spirit of God may use in depicting the ways of God or those of the enemy, the subject of the prophecy is never a figure. I am not speaking of those prophecies in which all is symbol. This remark could not be applied to them. Moreover a symbol is not the same thing as a figure. It is a collection of the moral or historical qualities, or of both, which belong to a prophetic object, in order to present God's idea of that object. Certain elements which compose this symbol may be figures; but the symbol itself, correctly speaking, is not a figure, but a striking whole, made up of the qualities that morally compose the thing described. Accordingly, nothing is more instructive than a well-understood symbol. It is the perfect idea which God gives us of the way in which He looks upon the object represented by the symbol; His view of its moral character.
Let us now consider the writings of the Prophets.
Isaiah.
Isaiah takes the first place. And in fact, he is the most complete of all the prophets, and perhaps the most rich. The whole circle of God's thoughts with respect to Israel is more given here. Other prophets are occupied with certain portions only of the history of this people.
We will give here the division of this book into subjects. There is in the beginning an appearance of confusion, nevertheless it helps to explain the moral bearing of the book.
And here what a scene presents itself to our view-sorrowful in one aspect, yet at the same time lovely and glorious, like the first glimmerings of dawn after a long and cold night of darkness, telling of the bright day which soon will rise over a scene, the beauties of which are faintly perceived, mingled with the darkness that still obscures them. A scene that shall be vivified by the warmth, and glitter in the brightness of the glorious sun that will soon enlighten it. One rejoices in this partial light; it tells of the goodness, the energy, and the intentions of that God who has created all things for the accomplishment of His purposes of grace and glory. But one longs for the manifestation of the fullness of this accomplishment, when all will repose in the effects of this goodness. Such is prophecy. It is sorrowful, because it unveils the sin, the ungrateful folly of God's people. But it reveals the heart of One who is unwearied in love, who loves this people, who seeks their good, although He feels their sin according to His love. It is the heart of God that speaks. These two characters of prophecy throw light upon the two-fold end it has in view, and help us to understand its bearing. First of all it addresses itself to the actual state of the people, and shows them their sin; it always, therefore, supposes the people to be in a fallen condition. When they peacefully enjoy the blessings of God, there is no need of displaying their condition to them. But in the second place, during the period in which the people are still acknowledged, it speaks of present restoration on their repentance, to encourage them to return to the Lord; and it proclaims deliverance. But God well knew the hearts of His people, and that they would not yield to His call. To sustain the faith of the remnant, faithful amidst this unbelief, and for the instruction of His people at all times, He adds promises which will assuredly be fulfilled by the coming of Messiah. These promises are sometimes connected with the circumstances of a near and partial deliverance, sometimes with the consummation of the people's iniquity in the rejection of Christ come in humiliation. It is important to be able to distinguish between that which refers to those circumstances which were near at hand, and that which speaks of the full deliverance shown in perspective through those circumstances. This is the difficult part of the interpretation of Prophecy. I would add, that although the subject of prophecy is not a figure, yet figures are not only largely used, but they are often intermingled with literal expressions, so that in explaining the prophetic books, one cannot make an exact rule to distinguish between figure and letter. The aid of the Holy Ghost is necessary, as is always the case, to find the true sense of the passage. What I have said is equally applicable to other parts of Scripture, and in the most solemn circumstances. Psa. 22, for instance, is a continual mixture of figures, which represent the moral character of certain facts, with other facts recited in the simplicity of the letter. There is no difficulty in understanding it. " Dogs have compassed me; the assembly of the wicked have enclosed me, they pierced my hands and my feet." The word dogs gives the character of those present. This way of speaking is found in all languages. For instance, it would be said, " He gave a fine picture of virtue." Picture is a figure. I say this in order that a difficulty may not be made of that which belongs to the nature of human language.
I come now to the contents of the book. It is thus divided: The four first chapters are apart, forming a kind of introduction; the fifth also stands alone; it judges the people in view of the care that God has bestowed upon them. But we shall find this judgment resumed in detail in the 8th verse of chap. 9. In chap. 6 we have the judgment of the people in view of the Messiah's coming glory. Consequently there is a remnant acknowledged. Chapter 7 formally introduces the Messiah, Immanuel, the son of David; and the judgment upon the house of David after the flesh; so that there is an assured hope, but at the same time judgment upon the last human support of the people. In chap. 8 we have the desolating Assyrian, who overruns the land, but also Immanuel, who finally brings his schemes to naught. Meantime, there is a remnant, separate from the people, and attached to this Immanuel; and the circumstances of anguish through which the apostate people must pass are alluded to, which terminate in the full blessing of Immanuel's presence. This closes with the 7th verse of chap. 9. So that we have here in fact the whole history of the Jews in relation with Christ. In the 8th verse the Spirit resumes the general national history, interrupted by this essential episode of the introduction of Immanuel. He resumes it from the time then present, pointing out the different judgments of the Lord, until He introduces the last instrument of these judgments, the Assyrian. The rod of the Lord. And here the immediate deliverance is presented as an encouragement to faith, and as prefiguring the final destruction of the power that will be the rod of Jehovah in the last days: the Lord having smitten the desolater. Chapter 11 presents the offspring of David, at first in His intrinsic moral character, and then in the results of his reign as to full blessing and the presence of the Lord established again in Zion in the midst of Israel. Thus the whole history of the people is given us in its grand features, until their establishment in blessing as the people of God, having the Lord in their midst. From chap. 13 to the end of chap. 27 we find the judgment of the Gentiles; whether Babylon or the other nations, especially of those which were at all times in relation with Israel; the position of Israel, not only in the midst of them, but of all the nations in the last days (this is chap. 18); and finally, the judgment of the whole world (24), and the full millennial blessing of Israel (25-27). From chap. 28 to chap. 35 we have the detail of all that happens to the Jews in the last days. Each revelation closes with a testimony to the glory of God in Israel. In the chapters 36 to 39 the Spirit relates the history of a part of Hezekiah's reign. It contains three principal subjects. The resurrection of the Son of David as from death. The destruction of the Assyrian, without his having been able to attack Jerusalem; and the captivity in Babylon. These are the three grand foundations of the whole history and state of the Jews in the last days. From chap. 40 to the end, is a very distinct part of the prophecy, in which God reveals the consolation His people and their moral relations with Himself, in view of the position in which He has placed the nation, whether as His elect Servant in the presence of the Gentiles, or in connection with Christ, the only true elect Servant who has fulfilled His will. This gives occasion to the revelation of a remnant who hearken to this true Servant, and to the history of the circumstances that the remnant pass through; and, therefore, at the same time, to that of the people's condition in the last days; ending with the manifestation of the Lord in judgment. The position of Israel with respect to the idolatrous nations gives occasion also to the introduction of Babylon, of its destruction, and the deliverance of captive Israel by Cyrus. This idolatry is one of the subjects on which the Lord pleads with His people. Another and yet graver subject is that of the rejection of Christ. For more detail we must wait till these chapters come under examination. And this we will now commence.
Prophecy supposes that the people of God are in a bad condition, even when they are still acknowledged, and prophecy addressed to them. There is no need of addressing powerful testimony to a people who are walking happily in the ways of the Lord; nor of sustaining the faith of a tried remnant by hopes founded on the unchangeable faithfulness and the purposes of God, when all are enjoying in perfect peace the fruits of His present goodness-attached, as a consequence, to the faithfulness of the people. The proof of this simple and easily understood principle, is found in each of the prophets. It does not appear that the prophets, whose prophecies we possess in the inspired volume, wrought any miracles. The law was then in force, its authority outwardly acknowledged, there was nothing to establish, and the Lord's authority was the basis of the public system of religion in the land, according to the institutions appointed by Himself in connection with the temple. It was on practical duty that the prophets insisted. In the midst of the ten apostate tribes, Elijah and Elisha wrought miracles to re-establish the authority of the Lord. Such is the faithfulness of the Lord, and His patience towards His people! A new object of faith requires miracles. That which is founded on the already acknowledged Word, and which does not demand the practical reception of this new object, requires none, whatever the increase of light may be. The Word commends itself to the conscience in those who are taught of God; and if there are new revelations, they are to the comfort of those who have received the practical testimony and have thus recognized the authority of one who speaks on the part of God.
SA 1-4{The first chapter of Isaiah begins with a testimony to the sad condition of the people. It was all wounds and corruption. It was useless to chastise them any more. Their ceremonies were an abomination to the Lord. He desired righteousness. Nevertheless the people are called to repentance, and are assured that blessing should follow repentance. Such is the position which prophecy gives them. But God knew the people, who with their princes were wicked and corrupt; and God declares what will take place. He will execute judgment, and thus cleanse the people and re-establish blessing. The two great principles are thus laid down. Blessing consequent upon repentance. But, in fact, it will be blessing brought in by judgment. Thus re-established, Zion, the mountain of the Lord, will be the center of blessing and peace to all the nations (chapter 2:1-4). This puts the invitation to the people into the prophet's mouth, to come and walk in the light of the Lord. Why has He forsaken His people? Because they have learned the ways of the heathen. Well, the day of the Lord shall be upon all the glory of man, and upon all the idols. They shall cease from man, for God s own people on the earth, the place of His rest shall be judged and smitten by their God. But in that day shall the Branch of the Lord be glorious, and the earth shall be blessed. He who smites binds up the wound by introducing the Messiah, and by Him blessing the earth. The remnant will be holy when the cleansing of Jerusalem shall have been accomplished by the judgment and the fire of the Lord. Jerusalem shall be protected and glorified by the manifestation of the Lord's presence, like the Tabernacle it; the Wilderness. Such is the form in which the introduction to this prophecy is presented with much force and clearness. After this the Spirit of God begins to plead with the people, taking two distinct grounds; namely, that which God had done for His people, and the corning of the Lord in the person of Christ. Had the people made a suitable return to the care which the Lord had lavished upon them? Were they in a condition to receive the Lord in their midst? Chapter 5 takes up the first question, which addresses itself to the responsibility of the people, in view of the care and the government of God. What could He have done for His vine that He had not done? It has produced Him but wild grapes. He makes known the consequences of this according to His righteous government. His hedge, the protection with which He had surrounded it, shall be taken away, and it shall be left a prey to the ravages of the heathen. God, in pleading with Israel, shows them their sins in detail. Then His hand is stretched forth against His people, and terrible judgments fall upon them. Nevertheless "His anger is not turned away, but His hand is stretched out still." He will bring mighty strangers against them, whose progress nothing can arrest, who will carry the people into captivity. There shall be sorrow and mourning in the land, and the light of their heavens shall be darkened. In the first instance this will be Nebuchadnezzar, and even Shalmaneser; but still more fully will it be the nations that come against Jerusalem in the last days, and capture it, after having overrun and invaded all the land. We shall have the details of this further on. But it was in the counsels of God that His presence should be established in glory in the midst of His people, and this will be accomplished in Christ, at the end of the age. In the sixth chapter, the prophet sees this glory. That it is the glory of Christ, is taught us by John, in the twelfth chapter of his gospel. The prophet feels at once the incompatibility of the people's condition with the manifestation of this glory. Unclean lips cannot celebrate it. But a live coal from the altar cleanses his own lips, and he consecrates himself to the Lord's message. As to that which concerns the glory of Christ, the heart of the people is made fat until there is entire desolation. Nevertheless, there shall be a remnant, a holy seed, which shall be like the sap of a tree that has lost its leaves. We have then the judgment of the people under two aspects. First, that of God's government. In this point of view, the people being altogether guilty, are given up to the Gentiles. Secondly, in view of the glory of the Lord's presence according to His purposes of grace, the people were unfit for it. But here, as the purposes of God were in question, there is a remnant according to election, in whom the glory shall be re-established. This distinction must be made when the government of God and His outward dealings are in question.
SA 5-7{In chap. 5 there is no remnant. It is simply the public and complete judgment of the nation. In chap. 6 God acts within, in His own relations with the people. We find a remnant and the assured re-establishment of the people, for the gifts and calling of God are without repentance. Here, also, we find Christ. But this requires farther development; and it is given in a remarkable manner in the next prophecy, comprised in chapters 7-9 to the end of the seventh verse. Certain promises were attached to the family of David, in which -as we saw when examining the book of Samuel-God had renewed the hopes of Israel, when the links between Himself and the people were broken by the taking of the Ark, and He had forsaken His place at Shiloh. Now the house of David, the last sustainment of the people in responsibility, has also failed in faithfulness. Ahaz has forsaken the Lord, and set up the altar of a strange god in the temple of the Lord. In chap. 7 the Spirit of God directs the prophet to the king, and addresses him. Isaiah was to go and meet him, with Shearjashub his son, a symbolical child, whose name signifies, "The remnant shall return." But the Lord seeks first to encourage this branch of David to act in faith, and thus to glorify God, as He did with respect to the people in chap. 1. He announces to the king that the designs of Rezin and Pekah shall come to naught, and even proposes to him to ask a sign. But Ahaz is too far from the Lord to avail himself of this. And again, as He had done with respect to the people, the Lord declares that which shall happen to the family of David, and the people under their rule. The two points of this prophetic announcement are-the gift of Immanuel, the Virgin's son, and the complete desolation of the land by the Assyrian. These are the keys to the whole prophecy. Nevertheless, there shall be a remnant. The 16th verse refers to Shearjashub; but this prophecy goes further. In chap. 8 the second prophetic child announces by his name the approaching appearance of this enemy and his ravages; and then, since the people despised the promises made to the family of David, and rejoiced in the flesh, the Lord would take the thing in hand. Consequently, we have the whole sequel of the people's history, of the directions given to the remnant, and of God's intervention in power for the establishment of full blessing, in the person of the Messiah.
SA 7{In chap. 7, where the responsibility of the family of David is the subject, Immanuel is promised as a sign; but the success of the Assyrian is complete, without any reverse. Immanuel once brought in, all is changed; the land is His. The Assyrian reaches even to the neck, because the waters of Shiloah had been despised. But Immanuel secured all. Thus the prophetic Spirit passes on to the events of the last days, of which Sennacherib was but a type. He exhibits all the designs and confederacies of the nations brought to naught, because Immanuel-God (is) with us. It is the complete deliverance of Israel in the last days. And as to the remnant, what course are they to follow? They are not to be troubled by the fear of the people, nor to join them in their confederacies; but to sanctify the Lord of Hosts Himself, and give Him all His true importance in their hearts. He will be their sanctuary in the day of their trouble. But who, then, is this Immanuel, this Lord of Hosts? We well know. This brings in, then, the whole history of the rejection of Christ, and the position of the remnant and of the nation in consequence, and of the final intervention of the power of God. The passage is too clear to need much explanation. I will point out its principal subjects. Christ becomes personally a stumbling-stone. In consequence of this, the testimony of God is deposited exclusively in the hands and the hearts of His disciples, God's elect remnant. He hides His face from Jacob; but according to the Spirit of prophecy, this remnant waits for Him and seeks Him. Meanwhile, He and the children whom the Lord has given Him, are for signs to the two houses of Israel (comp. Rom 11:1-81I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, 3Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. 4But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. 5Even so then at this present time also there is a remnant according to the election of grace. 6And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. 7What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded 8(According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. (Romans 11:1‑8)). Those (the nation) who reject the stone, are in rebellion and anguish in Immanuel's land; they are given up to desolation. Nevertheless, this distress is not like the former ravages of the Assyrian, because the Messiah, having appeared, has taken in hand the cause of His people according to the counsels of God. The Spirit of prophecy passes at once from His appearance as Light to the results of the deliverance which He will accomplish in the last days. The yoke of the Assyrian being broken, all the brightness of the glory of the divine person of the Messiah shines out in the blessing of His people. These two subjects, the Messiah and the Assyrian, form the bases of all the prophecy that speaks of Israel, when this people are the recognized object of God's dealings. It may be noticed that the Assyrian appears here twice; the second time in connection with a gathering together of the nations. The first time, chap. 7, he is the Lord's instrument for the chastisement of Israel, and he does his own will without any question of his being broken. The second time (chap. 8) he fills the land; but the assembly of the nations gathered together against Israel is broken and brought to nothing. This expectation of the Lord's intervention, without sharing the fears of the world in the last days, or seeking that strength which the world think to find in confederation, but, on the contrary, resting absolutely on the Lord alone, contains in principle a valuable instruction for the present day.
SA 9{In the eighth verse of chap. 9, the Spirit resumes the general history of Israel, without any special introduction of the Messiah till towards the end. This prophecy closes with the twelfth chapter. Although the pride of Ephraim is mentioned, yet Jacob or Israel is looked at as a, whole. The different phases of chastisement or of distress are in ver. 8-12, 13-17, 18-21, and chap. 10:1-4. The Assyrian then reappears, as being properly the rod of the Lord; and it is announced, that when God shall have accomplished all that he had determined with respect to Zion (an accomplishment not here revealed), He will break the rod that he has used, and then the remnant shall seek the Lord, and shall " stay upon" Him. This is the final act of the great drama of God's dealings with respect to Israel. There is a consumption decreed of God for the land. But, when at length the Assyrian lifts up his hand, the Lord comes in and smites him. And the indignation of the Lord and His anger against Israel, which, till now, had never been turned away, will come to an end in the destruction of this rod that magnified itself against the Lord who used it. The 25th verse is in contrast with the 12th, 17th, 21st of chap. 9, and the 4th of chap. 10. Sennacherib was a type of this. But it is a prophecy of the destruction of the Assyrian in the last days, when the indignation against Israel shall cease. Consequently we have, in chaps. 11 and 12, the Messiah and His reign, the source of the millennial blessing of the people of God. The first verses of chap. 11, give His character; afterward it is the effect of His reign. With chap. 12, one division of the whole book closes. That which commences with chap. 13, continues to the end of chap. 27, which describes the same millennial condition, but in a more extended sphere. because the world-of which these chapters speak-is brought in; while chaps. 5-12, were in especial connection with Israel. These chapters connect events that were then at hand, with the end of the age. It is only by thoroughly apprehending this, that we can understand them. The reason of this is simple: the nations are looked at in reference to Israel. But time is not reckoned with respect to Israel, from the Babylonish captivity until the last days. The introduction of the Messiah as a stone of stumbling, has been already considered. In the eyes of the prophet, Babylon represents the imperial throne of the world, in contrast with the throne of God at Jerusalem. Babylon will be overthrown, and God will again bless Israel. This will be the judgment of this present age, of the world. It is represented here, in that destruction of Babylon which was at hand. But this judgment will not be completed until, the times of the Gentiles being ended, Israel shall be delivered. The character of the king of Babylon is described here in very remarkable language, chap. 14:12, 13. It is the spirit of Babylon, and still more especially in its last representative; even in Nebuchadnezzar himself, even when they built the tower of Babel. The destruction of the Assyrian then takes place in the earth, and-although the house of David had had its scepter broken-Philistia shall be judged and subdued, and the Lord will found Zion, and the poor of His people shall trust in Him.
But in Israel's territory, or in connection with this people, some nations still remain; and God must dispose of these in order that Israel may enjoy the full blessing, and the result of the promises. Babylon, being an immense system which takes the place of the throne of David, is seen as a whole. The nations, whose judgments are here related (although there is allusion to events nearer the time of the prophecy), are looked at as in the last days, when God resumes His throne of judgment, in order to re-establish His people. Thus Nebuchadnezzar has taken Tire, and subdued Egypt. The Assyrian has overthrown Damascus, and led Ephraim captive. But, as a whole it is given here, in connection with the last days. Even in the preceding chapter, the destruction of the Assyrian is placed after the fall of the king of Babylon. Yet historically, the Assyrian had been subdued by Babylon; and the overthrow of Sennacherib had taken place many years before this epoch. But prophecy always looks to the accomplishment of God's purposes. Here there are, generally, no details with respect to the instruments employed by God. They are found elsewhere.
SA 15-18{15 and 16. Moab is judged. He is warned that the throne of David shall be established, and the oppressor consumed out of the land. In chap. 17 we have the invasion of armies from the north, the assembled nations. Damascus is overthrown. Israel shall be but as a few berries on the outmost branches. Nevertheless they shall look to their Maker, and the gathered nations shall perish before the manifested power of God. The outline of this last invasion of Israel gives rise to a brief, but very clear prophecy of their condition in the last days. Chapter 18, they shall be restored by means of some powerful nation; but the Lord stands apart. Then, when Israel shall begin to bud as a vine in the land, they shall be given up as a prey to the nations. Nevertheless, in that time they shall be brought as an offering to the Lord, and shall themselves bring an offering too.
SA 19-20{Chaps. 19 and 20. Egypt shall be smitten in that day; but the Lord will heal it. Egypt, Assyria and Israel shall together be blessed of the Lord. Chapter 20 teaches us that it will be Assyria that leads Egypt captive (compare Dan. 11 at the end). It will be observed here, that in general, from chap. 13 to 17 there is deliverance. The scepter of the wicked is broken (chap. 14:5). The throne of David will be established in mercy (chap. xvi. 5). The Assyrian is destroyed-the Philistines subdued-Zion founded by the Lord-Damascus reduced. The latter event introduces the evils of the last days. Only, as we have remarked, the gathering of the nations is for their destruction (Mic. 4:11-1311Now also many nations are gathered against thee, that say, Let her be defiled, and let our eye look upon Zion. 12But they know not the thoughts of the Lord, neither understand they his counsel: for he shall gather them as the sheaves into the floor. 13Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people: and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth. (Micah 4:11‑13)). Chapter 18 resuming the subject of chap. 17 shows us Israel as they are to be in their land in the last days.
The chapters following do not, like the previous ones, tell of deliverance, but of the invasion and overrunning of the nations before-mentioned-the overflowing scourge. Egypt is overrun as well as Ethiopia, in which Israel had trusted. Babylon is overcome-Dumah and Kedar destroyed; Jerusalem is ravaged -Tire falls. In short, it is a universal overthrow, the scene of which is the land of Canaan, but in which the whole world is included (chap. 24:4). Even the powers of heaven are overturned, as well as the kings of the earth upon the earth, giving place to the establishment of Zion, the mountain of the Lord, as the center of power and blessing. The power of the serpent, the dragon that is in the sea being annihilated.
After this outline, attention must be given to some details. It will be observed that Babylon and Jerusalem fall (chap. 21), one after the other, Jerusalem the last. Now it is quite evident that this connection of events is yet future. That which is said of Babylon and Jerusalem, may have found its occasion in the capture of Babylon by Cyrus, and partly in the condition of Jerusalem when threatened by Sennacherib. But Babylon is named in a manner that gives no clue whatever to its condition. The " desert of the sea" is a singular term to describe a city. But a dreadful invasion is before the prophet's eyes, and Babylon falls. It comes like a whirlwind of the south, and the power of Babylon is at an end; we are not told in what manner. Jerusalem, the valley of vision, is ravaged. The Persians and the Medes who were the invaders of the preceding chapter, re-appear here as attacking Jerusalem. There is no fighting outside, but the city being taken, its inhabitants are bound or slain within it. This chapter contains moral instruction of the deepest importance. In the first place, all the wisdom of man is insufficient to ward off evil, if not accompanied by the power of God. When the city of God is in question, this wisdom, exercised in forgetfulness of the God who built and founded the city of His holiness, is an unpardonable sin (chap. 22:11). Again, historically speaking, that which is related here was done by Hezekiah, of whom it is said he prospered in all his works. Outward blessing attended his labors. But at the same time the condition of the people, even with respect to these labors, was such that God could not pardon it. This is often the case. Outward faith in the work of God, blessed by Him-corruption as to state of heart in the thing, which God will assuredly judge. This is when the people of God lean upon human means. We see also here one who held a settled office, according to man, in the government of the house of David, set aside with shame, and one chosen of God taking his place, all glory being given to him; a remarkable prefiguration of the setting aside of the false Christ, and the establishment of the true, in the last days. This prophecy gives room to suppose that the nations will attack Jerusalem when the Babylon of history is a desert. That which is Babylon in those days shall fall. Nevertheless, Jerusalem, the object of the prophecies, shall be taken, its government changed; the usurper must yield his place to the chosen One of God.
The burden of Tire shows us all the pride of human glory stained, and all the honorable of the earth brought into contempt. The occasion is the capture of Tire by Nebuchadnezzar, but the prophecy goes farther-even to the days when her merchandise shall be holiness to the Lord.
SA 24{Chapter 24 sets before us the overturning of everything in the earth. The land of Israel is first in view. But there, all the elements of all the systems of this world will be gathered together and judged. We have already remarked that this extends to the judicial overthrow of the powers of wickedness in the heavenlies, as well as of the kings of the earth upon the earth. The succeeding chapters skew us with what intent. Before examining them, let us retrace the objects of the judgments we have spoken of: let us retrace them in their moral order. We have Babylon, the power of organized corruption, where the people of God are captive. The public, open enemy of God and His people, the Assyrian. The inward enemy, the Philistine. Then Moab, the pride of man. Damascus is that which has been the enemy of God's people but allied with the apostate part of that people against the faithful part. From all these the people are delivered. Afterward, under judgment, we find Egypt, or the world, in its state of nature, the wisdom of which is lost in confusion-Babylon now desert in the midst of the nations-Dumah, the liberty, the independence of man-Jerusalem, the professing people—Tire, the glory of the world-and finally, all that is on the earth-spiritual wickedness in the heavenly places, and the kings of the earth upon the earth.
Chaps. 24 and 26 take the form of a song, in which the effect of God's intervention is celebrated. Let us observe its principal subjects. God is faithful. He accomplishes His purposes. He has brought the city of human pride to naught through His power. All the strong organization of man's pride is destroyed. God has been the strength of the poor among His people in the day of their distress, and the power of the enemy has been brought low. He will execute justice in Zion for all people. He will take away the vail that is upon their heart. The resurrection of the faithful will have taken place. I say, the faithful; for it is death swallowed up in victory. Moreover 1 Cor. 15 applies it thus. The rebuke of His people (Israel) shall be entirely taken away. The remnant (verses 9-12) celebrate their deliverance; they had waited for God, and the power of the Lord shall be displayed on their behalf. Moab, their haughty neighbor, shall be subdued. In chap. 26 the remnant sing in praise of the character of this deliverance. They have a strong city, but its bulwarks are the salvation of God. The strength of man has no place here; it is the foot of the poor that treads down the lofty city. It is the judgment that the righteous God executes Himself. The remnant had waited for Him in the way of His judgments. The long suffering of grace was in vain; it is only when the judgments of God are in the earth, that the inhabitants of the world will learn righteousness. Even when the hand of the Lord was lifted up to strike, they did not see. But they shall see, in spite of themselves, and they shall be ashamed. The fire of the Lord's jealousy shall devour them; they shall not rise. But Israel shall be raised, as from the dead, by the power of the Lord. Finally, the Lord invites His people to hide themselves a little moment, while He comes out of His place to execute vengeance. The power of Satan in this world and among men, shall be destroyed, Israel preserved, and watered as the vine of the Lord. He had smitten Israel, but only in measure. Nevertheless, the people shall be fully judged; and then the lord will gather His dispersed, one by one. In the succeeding chapters we have the details of that which will happen to Israel in their own land, when invaded by the Gentiles in the last days. We shall find a complete and glorious deliverance of the remnant amidst the most terrible judgments.
SA 28{Chapter 28 sets before us the first elements of these final scenes in the history of this wonderful people. The scourge comes from the north. Ephraim is invaded as by an overflowing torrent, by a tempest of hail that smites and destroys; he is trodden underfoot. But in that day the Lord shall be for a crown of glory to the residue of His people. The people, morally besotted, do not hear. And this is the sentence of the Lord, who turns to Jerusalem. There they had made a covenant with death and the powers of darkness, that they might escape the overflowing torrent, but the covenant shall be disannulled, the scourge shall overtake them, they shall be trodden down, and smitten by this terrible rod. We have then this revelation, that when Ephraim shall be invaded by this terrible scourge, the princes of Jerusalem will seek to preserve themselves from it, by making a covenant with the power of evil. But it shall come to naught. The waters shall overflow and sweep away the refuge of lies. Jerusalem, as well as Ephraim, undergoes the consequences of the assault of the enemy.
But the Messiah is the elect corner-stone, the sure foundation for the remnant; he that believes in him shall not be confounded. Thus Ephraim is invaded and Jerusalem taken. There is a consumption determined by the Lord upon the whole earth.
SA 29{Chapter 29 Jerusalem is reduced to the last extremity. But this time the Lord appears for her deliverance, and the multitude of her enemies disappear as a dream of the night. Everything is dark and gloomy as to the people, all is morally overturned, and soon God will overturn everything by His power, and change the forest into Carmel (i.e. a fruitful field). Henceforth Jacob shall no more be weak and feeble. The meek shall be blessed, the deaf shall hear the word. The terrible one and the blasphemer shall be consumed before the Lord. There are two parts then in this history, two attacks. The first succeeds against Ephraim and against Jerusalem. The second does not succeed. Jerusalem is brought very low, but the Lord appears and she is delivered. The spirit of scorn and unbelief were marked in chap. 28. The spirit of blindness in chap. 29. The effect of this unbelief is manifested in chap. 30. The people put their trust in man, according to the wisdom of man. They look to Egypt for help; but in vain. This contempt of the Lord, accompanied by an absolute refusal to hearken to His word, which called on the people to trust quietly in Him, added yet more to their iniquity. God allows the evil, therefore, to go on to the full; but it is in order then to give free course to-His grace. The 18th verse is a marvelous testimony to the ways of the Lord. He allowed the chastisement to be fully accomplished, that nothing might be left for Him but perfect grace. Grace and glory will abound, when the Lord shall bind up the breach of His people and heal their wound. At the end of the chapter we have the intervention of the Lord against this last instrument of His chastisements-the rod of chap. 10. The Assyrian is destroyed, and in the place where the rod should fall on him, there shall be only songs of triumph. But Tophet, the fire of the Lord, was prepared for another also-for the king. He who shall have assumed that title in Israel, shall be consumed also by the indignation of the Lord.
SA 31{Chapter 31 The folly of trusting in an arm of flesh is again pointed out, but only while dwelling on the true means of deliverance. The Lord at Jerusalem would be in the midst of the nations as a lion among the shepherds, and would defend Jerusalem as birds hovering over it. His presence should overthrow the Assyrian, and cause him to flee; for the fire of the Lord shall be in Zion, and His furnace in Jerusalem. Then in chap. 32, the Messiah should reign in righteousness, and set everything morally in order. Zion would, in fact, be a wilderness until the Spirit was poured out from on high, and then it should become a Carmel; and that which before had passed for a Carmel, should be counted comparatively but a wilderness. Righteousness should be established everywhere, and peace the fruit of righteousness, when the hail should come down upon the lofty ones who bear no fruit; and the city, the organization of human pride, should be utterly abased. The last verse appears to me to speak of the blessedness of full earthly peace.
SA 33-34{Chapters 33 and 34 announce the two last great acts of judgment. At the moment when God establishes Himself in Zion, and fills it with righteousness, a final and powerful enemy (whom I believe to be the same as the Gog of Ezekiel) comes up to spoil the land. But there are those who wait upon the Lord, and He arises, and the enemy is put to flight. They gather the spoil of those who thought to despoil Israel. In verses 14 and 15 the faithful remnant are distinguished. The Messiah appears in His beauty; and all being at peace, after the destruction of this enemy, the most distant parts of the land are open to the inhabitants of Zion, which is established in safety forever.
Chapter 34 reveals the terrible judgments which will fall upon the other nations in Edom (compare chap. 63). Here it is those who have oppressed Zion, and the vengeance that God takes on oppressors. Idumea is itself the particular object of this; but all the enemies of Israel who were associated. with Edom, the armies of the nations assembled against Jerusalem, will perish by the judgment of the Lord in the land of Edom.
SA 35{Chapter 35 gives a picture of the blessing that succeeds the judgment, the blessing even of the wilderness, which depends on that of Israel. The redeemed of the Lord shall go up with joy in full security to Zion, and all mourning shall pass away forever.
SA 36-39{Chapters 36 to 39 relate the history of the invasion of Sennacherib, its result, and the sickness unto death of Hezekiah, which preceded it. An instruction for the remnant as to the manner in which the Lord should be waited on; this deliverance being as to the substance of it, a figure of that which will take place with respect to the Assyrian in the last days. The sickness of Hezekiah furnishes us with a type of the Son of David as raised from the dead—the power of Christ, which shall be perfected in a nation raised also-morally-from the dead, all their sins being pardoned. It is the outward and inward deliverance of Israel. Meanwhile, the captivity in Babylon is announced. Previously to this, we have rather had the outward history of Israel; but now we have their moral or inward history, in their place of testimony against idolatry, and in their relationship with Christ, and the separation of a remnant.
SA 40{Chapter 40 The first part of that which might be called the second book of Isaiah extends from chap. 40 to the end of chap. 48. The Messiah is comparatively but little introduced here. It is rather the great question between the Lord and idols, answered first by the success of Cyrus and the capture of Babylon. This is evidently connected in grace with the deliverance of Israel, God's witness on the earth; unworthy to be so, as the nation was. At the same time, these ways of God showed that there was no peace at all for the wicked in Israel. We will point out some details, to make all this evident. The first eight verses of chap. 40 express in a very remarkable manner the principles on which God acts. God would comfort His people, and He speaks to the heart of Jerusalem, by telling her that her warfare is accomplished. The herald proclaims the coming of the Lord. And here it is the fact, as deliverance; His rejection is not mentioned. It is spoken of later, in chapters 51 and 53. But with respect to the people, what must the prophet say? "All flesh is grass." If all flesh is to see the glory of the Lord, if He pleads in vengeance with all flesh, this is where the testimony must begin. All flesh is grass, the Lord bloweth upon it. Is it thus with the Gentiles only? No; " the people is grass." Comfort must begin with this. The grass withereth; who, then, can be trusted in? God has spoken. " The word of our God," says the faith of the remnant, says the Spirit of prophecy, " shall stand forever." Then comes the prophetic testimony to the blessedness of ransomed Zion, who proclaims to the cities of Judah the presence of the Lord-the Savior, whose tender care is then described in a touching manner. The glory of His divine majesty is contrasted with idols, to verse 26. He then challenges Israel for their unbelief. He who is the Lord fainteth not, neither is weary. The depths of His wisdom are unsearchable; but they that wait on Him renew their strength, and shall not grow weary.
SA 41{Chapter 41 begins the historical details which prove this. Who raised up Cyrus to overthrow idolatry? But in the midst of the havoc he made of it, Israel is the elect servant of God, the seed of Abraham. (This title of servant is a key to the rest of the book.) He is not to fear, God will uphold him; and they that strive with him shall perish. God will hearken to his poor, and minister to their need. The besotted idolaters of the nation know nothing of what God is about to do in judgment, and for the deliverance of His people. But although Cyrus is the Lord's instrument for inflicting judgment, and for delivering His people, this is but a passing and partial thing. Above all this, there is a servant of God, His elect, who will appear in humility, and without pretention, but who shall not fail nor be discouraged, till He have set judgment in the earth; and the isles of the Gentiles shall receive His law. This testimony was needful, and secures the blessing of Israel by the unfailing purpose and grace of God; but nothing more is said of the Messiah in this part of the prophecy. The result of bringing in the work of the Messiah is the glory of the Lord; who alone in fact shall be glorified, and that unto the ends of the earth. In the manifestation of this glory, He, who had for a long time held His peace, will deliver His blind and deaf people, Israel, who had not understood His ways. He will magnify His law. But why, then, are the people robbed and spoiled? The Lord had given them up because of their disobedience. But now He delivers and saves them. He created them for His glory; the blind have eyes, the deaf, ears; they are witnesses that the Lord alone is God. The judgments on Babylon-the commencement and the figure of the final judgments-prove this. He had formed this people for Himself, and the people had grown weary of their God; and, as it were, had made Him to serve with their sins. But now He pardons it all, for His own glory.
SA 44{Chapter 44 The Lord now reasons with His people, whom He had formed from the womb; encourages them, promises them His Spirit. Their children shall spring up as willows by the water-courses. They shall be witnesses for Him, the Lord, the King of Israel, and their Redeemer. He shows Israel the folly of idolatry, reminds him that he is Jehovah's servant, and that He will not forget them, and assures them of the entire pardon of all their sins: even the Lord, who is the disposer of- all things, and who calls Cyrus by name to rebuild Jerusalem.
SA 45{Chapter 45 enlarges upon the same subjects, dwelling on the deliverance of Israel as an everlasting deliverance, the result of which shall never be overthrown.
SA 46-47{In chaps. 46 and 47, the application is made to Babylon and to her idols. In chap. 48, the Lord, at length, pleads with Israel. He specifies Israel bearing the name of, and descended from Judah, himself, and calling upon the name of the Lord the God of Israel; but He declares their wickedness and obstinacy. He had told them many things long before, and had made new revelations to them, that they might know that the Lord is God. But they hearkened not; they did not understand. Nevertheless, for the glory of His name, the Lord would not cut them off; but would refine them as silver. He reminds them in an affecting manner of the blessing they would have enjoyed, had they kept His commandments. Nevertheless, it is even now declared unto them, that the Lord has redeemed His people. But as for the wicked, there is no peace unto them. This continual pleading against idolatry, whilst giving instruction for that day, seems to prove that up to the end, the question of Israel, either testifying against idolatry or defiled with it themselves, will have a principal place. For the government of the world it is a primary question. The God of this world governs by means of idols: the Lord, by His own name. Israel ought to have been the witness of this. They will be unfaithful to it in the last days. This is the reason why there is so much testimony here on the subject. The Messiah is brought in, for it is He who delivers. But it is a question apart, so to say. The subject of Christ, and of the people's guilt with respect to him, begins with chap. 49, which to the end of chap. 57, forms a whole. And if one may venture to say so, Christ takes the place of Israel as the true servant of God. As He declared, " I am the true Vine." This makes an apparent difficulty but gives the true sense of chap. 49. Israel is the vessel of the glory of God on the earth, and the Spirit of prophecy in Israel calls on the isles of the Gentiles, as being thus chosen of the Lord. Verse 3: " Thou art my servant, O Israel, in whom I will be glorified." Then Christ, by this same prophetic Spirit, says, "Then have I labored in vain." For we know that Israel rejected Him. Verse 5, is the answer. He shall be glorious. It would be a light thing to restore the remnant of Israel. He shall be the salvation of the Lord unto the ends of the earth. Here we find a principle that is applicable to the work of Christ, even in the days of the Gospel. But for the fulfillment of the counsels of God, the succeeding verses carry us on to the millennium. Verse 7, Christ is exalted. Verse 8, He is given for a covenant of the people (Israel), to secure the blessing of the land of Canaan, and the long desolate inheritance, and then the deliverance of the captives. At length, God has comforted his people. Zion, apparently forsaken, must confess that the Lord's faithfulness is greater than that of a mother to her sucking child. Kings shall be her nursing fathers, and shall bow down to her. And although she has been the captive of the mighty, she shall be delivered, and her oppressors trodden under foot. And all flesh shall know that the Lord is her Savior. This is the result in grace of the introduction of the true servant.
SA 50{Chapter 50 enters into the detail of the judgment which God brings upon Israel, and the true cause of their rejection. Nothing can be more touching, more wonderful, than the manner in which the person and the coming of the Lord are presented in this remarkable chapter, which requires not interpretation but study. The Lord, the Disposer of the heavens and the earth, has learned how to speak a word in season to the weary and heavy-laden, taking the place Himself of lowliness and humiliation. Men-sad and dreadful truth!-seized the opportunity to insult and put Him to shame. They would none of Him. The heart pauses before such a truth, and judges itself. But soon also, thank God, it melts before that love which took occasion to introduce man in his perfection, and to adapt itself to all his need; to make him feel that it had experienced all his misery. But the Man-Christ-trusted in God throughout, and turned not away back;
Here, then, is prophetically, the cause of Israel's rejection. But, at the same time, with the help of the New Testament, we find the Christian's place in the most clear and striking manner. It is the place of Christ himself. That which Christ says here, the Apostle adopts and puts it into the mouth of the believer (Rom. 8:33-3433Who shall lay any thing to the charge of God's elect? It is God that justifieth. 34Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. (Romans 8:33‑34)). He is identified with Jesus in his position before God. God (thus judges faith) acknowledges Him whom the people have rejected; and by so doing have, as it were, forced God to give them a bill of divorcement. This then distinguishes the remnant-they hearken to the voice of the servant, the Messiah. We have seen the Church hidden in the person of Christ himself; here it is the faithful remnant of Israel that are specified (ver. 10). The rest shall lie down in sorrow.
SA 51-52{The application is found in chap. 51 and 52 to the end of verse 12. In the 13th verse, a fresh division of the prophecy begins. The remnant in the last days are exhorted to have confidence. Those who follow after righteousness are a little flock, but God had called Abraham alone, and had blessed and increased him. He can do the same for the remnant (compare Ezek. 33:2424Son of man, they that inhabit those wastes of the land of Israel speak, saying, Abraham was one, and he inherited the land: but we are many; the land is given us for inheritance. (Ezekiel 33:24)), where we see in what manner carnal confidence walking in unrighteousness can imitate divine faith. The Lord will comfort Zion. Verse 4 is the second exhortation. The remnant are acknowledged as the Lord's nation. His righteousness was near; salvation and deliverance were already gone forth from Him, and should be forever. In the 7th verse there is a farther step. They are a people who know righteousness, who have the law in their heart; they are not to fear men who should be devoured by the judgments of God. But His righteousness and His salvation should be everlasting. The remnant, thus set in their place, are revealed by the Spirit of prophecy as owned of the Lord. The same Spirit speaks by the mouth of the remnant (ver. 9); to implore His intervention in power, and to claim the perfect loving-kindness of the Lord, and the assured salvation of His redeemed ones, as well as the re-establishment of Zion in everlasting joy. The remnant thus encouraged, the Spirit turns to Zion, and even as " Awake! awake!" had been addressed to the arm of the Lord, so is it now to Zion herself; oppressed and trodden under foot of strangers. The cup shall now be given to those that afflicted her. " Awake I awake!" is once more addressed to her, that she may stand up and clothe herself in strength and glory. For the Lord has made bare His holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of Israel's God. This threefold repetition of " hearken" (ver. 1, 4 and 7), followed by the threefold repetition, " Awake! Awake!" is extremely beautiful. The 11th and 12th verses of chapter 52, show that in those days Israel will be captive among apostate Gentiles, as in the days of Babylon. The 13th verse is closely connected with that which precedes. It is Christ's position in those times of glory and of deliverance wrought by the Lord. Nevertheless, it may be considered separately, because it forms a whole with respect to the Lord Himself. Christ shall be very highly exalted in those days. But what had his position been? On this subject the Spirit of prophecy enlarges. The kings shall be astonished at His glory; He whose visage had been so marred more than any man.
SA 53{Chapter 53, Israel's unbelief is declared. The structure of this most interesting chapter is as follows. As we have seen in the Psalms and elsewhere, the true repentance of Israel comes after their deliverance. That is, if as judged of Jehovah their chastening is over. The glorious manifestation of Christ as their Deliverer, produces the deep sense of their sin in having rejected Him. This is Psa. 130 It is the affliction of the day of atonement. This liii. chap. expresses it. After the first verse, the Spirit speaks by the mouth of the escaped remnant of Israel. They confess their sin in having despised Him. Nevertheless, there is faith now in the efficacy of His work (ver. 5). The first verse skews that the testimony of Christ, addressed to faith, had been rejected. They believe when they see Him. I need not comment on this chapter, which is engraved on every true Christian's heart. In verse 11, it is my belief that the two parts of Christ's work are distinguished. By his knowledge he shall bring many to righteousness, and he shall bear their iniquities.
SA 54{Chapter 54 gives the result of these events to Jerusalem in those days.
SA 55-57{Chaps. 55-57 are exhortations given in view of these things. Chapter 55, full free grace, which consequently embraces the Gentiles. For this reason, it can be applied, as a principle, to the Gospel. Its accomplishment will be in the times of blessing to the earth, through the Lord's presence. Chapter 56 gives the moral character that is necessary to enjoy the blessing, which is no longer according to the narrow legal principles of former days. His house shall, in fact, be a house of prayer for all those whose hearts are truly turned unto the God of Israel; and they shall be joyful in it. Chapter 57 denounces, we may say, on the same principle, those even in Israel, who morally walk contrary to the will of God. The righteous might perish. But it would only be taking them from the evil to come. But whether it were Israel or not, there would be no peace for the wicked. These three chapters then give the moral instruction that belongs to those days. The faithful shall be blessed, and the meek-be they who they may; the wicked shall be judged, whether of Israel or not. These moral considerations rouse the indignation of the Spirit at the condition of Israel in the days of the prophecy-their sin and their hypocrisy in pretending to serve the Lord. He denounces their trust in outward forms, and places blessing on condition of obedience. It was not that the arm of the Lord was shortened, or His ear grown heavy; but the iniquity of the people hindered blessing, and would bring judgment upon them. Yet, when all had failed, and there was no one to maintain righteousness, the Lord Himself would intervene in His sovereignty and might. He would crush His enemies and judge the isles. So that His name should be feared throughout the whole earth. The Redeemer should come to Zion, and to those that turn from transgression in Jacob. Blessing should then be permanent, and the presence of the Holy Spirit abide with the seed of Jacob forever.
SA 60{Chapter 60 gives us the condition and the glory of Jerusalem in that time of blessing: all of the people thus spared would be righteous.
SA 61{Chapter 61 As chapters 50 and 53 presented Christ in His sufferings, chap. 61 exhibits Him in full grace of His person, concerned in the blessing of Israel. The three preceding chapters had revealed the judgment and the intervention of the. Lord, at the same time pointing out the Redeemer. We have seen the same thing in chap. 40, to the end of chap. 48 and in chap. 49, the Messiah specially introduced. it is the same thing here, from the beginning of chap. 61 to the sixth verse of chap. 63. We see, indeed, that it is Jehovah who is Christ, and Christ who is Jehovah. But there is the difference between the moral sins of Israel against Jehovah, and the rejection of Himself in the person of the Messiah, which we have seen so clearly pointed out in chap. 1. So also with respect to the repentance of the Jews; the law is written in their hearts; they turn away from iniquity; they trust in the Lord; they hearken to the Spirit of prophecy, to the Servant of the Lord; they are delivered. But when they shall see their Redeemer in glory, then it is that the true repentance, the deep affliction shall take place, at the sight of Him whom they have despised and rejected, and who in His grace has borne their iniquities.
SA 61-62{Chapters 61 and 62 appear to me too plain to need much remark. The manner in which the Lord stopped, in the middle of the second verse, will be observed; the time for the fulfillment of the last part of the verse not being yet come. But He could set before them that which applied to His own person in grace.
SA 63:1-63:6{Chapter 63:1-6. We find again here the terrible judgment of chap. 34 executed by the Lord, or rather having been already executed, for He returns from it (compare 62:2). The result is the peace and blessing which we have just seen described in chap. 42. From the seventh verse we have the reasoning of the Spirit of prophecy in the mouth of the remnant, or perhaps that of the prophet, putting himself in that position. And n chapters 65 and 66 we find the Lord's answer,
Nothing can be more affecting than the way in which the Spirit lends Himself to the expression of all the feelings of a faithful Israelite's heart; or rather, in which He gives a form to the sentiments of an afflicted but trusting heart, recalling past kindnesses, overwhelmed by the present distress, acknowledging the hard-heartedness and rebellion of which they had been guilty, but appealing to the unchangeable faithfulness of God's love against the judicial blinding and hardening which the people are under. If Abraham acknowledged them not, God was their Father. Where was His strength, His tenderness, His mercies? Were they restrained? Faith recognizes through all things the link between the people and God; it acknowledges that God prepares for those that wait on Him things beyond man's conception, that He meets those who walk uprightly; and it confesses that the state of Israel is quite different, that they are sinners, not even seeking His face. But the affliction of His people, the disastrous condition into which sin had brought them, is to faith a plea with God. Whatever had happened, the people were, to faith, as the clay, and the Lord the potter. They were His people; their cities, the cities of the Lord. The house in which their fathers had worshipped was burnt up, and all was laid waste.
The two next chapters give us a full revelation of the dealings of God in answer to this appeal. First of all, God-through His grace-had been sought after by others. He had made Himself known to those who were not called by His name. The infinite and sovereign grace of God had sought out the poor Gentiles. At the same time, with infinite patience, He had stretched forth His hands to a people who would not have Him-to a people who provoked Him continually in the grossest manner. And now He declares His mind: the people that forsook Him shall be judged, He will number them with the sword, they shall bow down to the slaughter. But there shall be an elect remnant in grace, the servants of the Lord, who shall be spared and blessed (verses 11, 12, 8, 9, 13, 15). The Lord would then introduce an entirely new order of things, in which the truth of His promises should be acknowledged, and the former things should be quite forgotten. New heavens and a new earth, not as yet with respect to the physical change, but the moral order of which should be entirely new. It should not be only a new order of things on the earth, which the power of evil in the heavens might spoil, as in former days; the sources of influence from above should be changed also. The heavens should be new. Jerusalem should be blessed in the earth, and her people should enjoy the gifts of the Lord in as long a life as that of men before the flood. A man of a hundred years old should be a child; and if any one should die at that age, he must be looked upon as cut off by the curse of God. God would always grant the prayers of His people. Peace should be established, and there should be no evil in all His holy mountain. This is the millennial state of the Jews.
SA 66{Chapter 66 speaks of the judgment that introduces it, and consequently gives us more historical details. The temple is rebuilt in Jerusalem (verse 6), but the Lord does not own it-man alone being concerned in its building-neither does he acknowledge the sacrifices offered in it. He looks to the meek and contrite spirit. There were some who mocked at the hopes of these, and said, " Let the Lord display His glory!" But He will appear to their confusion, and for the blessing of those who waited for Him. Zion shall suddenly be as the mother of a people blessed in the Lord and comforted. The remnant is thus distinguished in these two chapters in the most explicit manner.
Let us retrace here the use of the word servant. First of all, it was Israel; then Christ Himself, the only true servant amidst this people; afterward, the remnant who hearkened to His words as the Servant or the Spirit of prophecy. For the Spirit of prophecy is the testimony of Jesus. The latter are called servants here; they shall be comforted in Jerusalem, as one whom 'his mother comforteth, and the hand of the Lord shall be known toward His servants, and His indignation toward His enemies. For He shall come and execute judgment against all flesh. Salvation had been made known to all flesh. And now the Lord shall plead in judgment with all flesh. The unbelieving and idolatrous Israelites shall be there, confounded with the nations, all of whom God will assemble, who shall come and see His glory. He will execute judgment on the multitude by fire and by His sword. But there shall be some who through grace will escape. God will send these to the distant nations who have never seen His glory nor heard His fame. There is no question here of the election by grace for heaven. They will declare, not that grace, but the glory which they have seen, and the nations will bring back the dispersed of Israel as an offering to the Lord in His holy mountain. And the seed of Jacob and the priests whom the Lord shall choose, shall be as the new heavens and the new earth before the Lord, and all flesh shall come to worship before Him. Those who have been the objects of the Lord's judgments, who have transgressed against Him, especially it seems to me the apostate Jews, shall be an abiding testimony of the Lord's terrible judgment. For if the full blessing of His presence shall shine upon His people, it is the principle of judgment that brought it in, and that maintains it.
There remains a general remark to be made here. The sinful condition thus judged existed in the days of the prophet. The patience of God bore with it, but the principle that brought in judgment was there (witness chap. 6) until the rejection of Christ, and in a certain sense until the reception of Antichrist, coming in his own name, the evil was not fully consummated, nor the final judgment executed. But already in Ahaz the occasion had been given for pronouncing it..Thus the whole condition of Israel, the grace that received the Gentiles, the nothingness of forms and ceremonies, in a word, all the great moral principles of truth, are laid down in this part of the prophecy; and we see Stephen, Paul, the Lord Himself, making use of passages that speak of these principles, applying them to the times in which they lived. The Lord, to the hardened state of the people; Stephen, to the unprofitableness of an already judged system; Paul, to the Jews' state of condemnation, and the manifestation of grace to the Gentiles. What remains, is the accomplishment of the great result, in which these things shall be demonstrated to the world, by the judgment and the sovereign blessing of God.
As to the coming of Jesus in humiliation, we have seen it as clearly revealed as His coming in glory. In short, all the ways of God in the government of His people, with respect to their conduct under the law, to the promises made to the house of David, and at last to their treatment of Christ, the Lord in humiliation amongst His people-the government, I repeat, and the ways of God towards Israel in all these respects, are developed in the clearest and most wonderful manner in the course of this prophecy.